an elegy on the death of that most laborious and painful minister of the gospel, mr. john norcot who fell asleep in the lord the 24th day of this instant march, 1675/6. keach, benjamin, 1640-1704. 1676 approx. 7 kb of xml-encoded text transcribed from 2 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47480 wing k61 estc r18842 12350425 ocm 12350425 59966 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47480) transcribed from: (early english books online ; image set 59966) images scanned from microfilm: (early english books, 1641-1700 ; 213:7) an elegy on the death of that most laborious and painful minister of the gospel, mr. john norcot who fell asleep in the lord the 24th day of this instant march, 1675/6. keach, benjamin, 1640-1704. 1 sheet ([1] p.) printed for ben. harris ..., london : 1676. written by b. keach. cf. wing; bm. "an epitaph" signed: e.t. imperfect: badly stained. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng norcott, john, d. 1676. elegiac poetry. broadsides -england -17th century. 2005-04 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-09 judith siefring sampled and proofread 2005-09 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion an elegy on the death of that most laborious and painful minister of the gospel mr. john norcot , who fell asleep in the lord the 24th of this instant march 1675 / 6. how doth my troubled soul amused stand , on thoughts of god's most sore chastising hand ; let heaven assist my pen , and help indite this mournful elegy i 'm mov'd to write . my grieved heart knows not what way to take , its love to shew and lamentation make . david for jonathan was sore distrest , and in like sort has sorrow seiz'd my brest . beloved john is gone , dear norcot's dead ; that man of god , who hath so often fed our precious souls with manna from above : whose powerful preaching did ingage our love to jesus christ . o! he had care and skill to feed poor souls and do his master's will. but is he from us also took away , what , breach still upon breach ! lord jesus stay thy hand , such strokes are hardly born , here 's cause for hundreds to lament and mourn . the loss is great the churches do sustain , poor sinners too like cause have to complain . there 's few like him surviving to arouse their sluggish souls out of their sinful drouse . they now may sleep secure and not awake . until they fall into the stygian lake . this golden trumpet 's stopt , 't will sound no more , to warn them of what danger 's at their door . to win sinners to christ he did not spare his strength nor time , thought nothing was too dear to part with all , if any ways he might , their souls turn from false ways unto the right : like as a candle which much light doth give , doth waste it self , whilst from it we receive much benefit ; so did he clearly burn , to the wasting of himself unto the urn . this godly preacher in a little space , much work did do , he swiftly run his race ; with 's might perform'd what e'r he found to do . god graciously did bless his work also , yea few ( i think ) have had the like success , in turning sinners unto righteousness . o were the worth of this good man but known , it might produce an universal groan . let brethren dear of different minds lament , for he for you in prayers much time has spent ; he lov'd you all , though i have cause to fear , the like affection some did scarcely bear . 't would pierce ones heart to think in such a time , obedience unto christ should be a crime ; or that offence should in the least be took , ' cause from gods word he durst not turn nor look . he would own naught but what thus saith the lord , add would not he nor minish from gods word . come let us live in love , we 〈…〉 , when at his port we all arived 〈…〉 let sinners mourn , who shall their loss repair , who for their souls so naturally did care . well may ye fear god will proclaim new wars , when he calls home his choice embassadors . what may a sodome look for from above , when such who stood 'i th gap , god doth remove . o tremble city , what is god about , look for new flames , thy lots are calling out . and now chastized flock a word or two , i 've double sorrow when i think of you . when that the harvest doth for reapers call , to lose your labourer , this wound 's not small . o who shall bear the burthen of the day , if god doth take the labourers thus away . when pylots die , how shall the seaman stear , ' mong'st rocks and sands , when stormes also appear . have we not cause to think the crafty fox , will out abroad and prey upon the flocks . and ravening wolves also will grow more bold . and scare some silly lambs out of the fold ; if god proceed to call the shepherds home , o what will of so many flocks become . ' i th' midst of all , in this doth comfort lie , the chiefest shepherd lives when others die . and he be sure who for the sheep did bleed , will stick to them in times of greatest need . come cease your grief , don't you know very well , the care god has of his own israell . and it s no more which now is come to pass , then what by you some time expected was , and what is done is but our fathers will , therefore be silent , every one be still : for should we yield to passion i have fears , we should grieve christ and wound our souls with tears . the narrow sluces too of dribling eyes , would be too streight for those great springs that rise . but since our vessels fills up to the top , le ts empty them , for every sin a drop . for it le ts wish we were compos'd of snow , instead of flesh , yea made of ice , that so we might in sense of sin and it loathing , melt with hot love to christ , yea thaw to nothing . and should our sins deprive our souls of him , let tears run from our eyes till couches swim . yet let 's not grudge him that most happy bliss , who now in glory with christ jesus is . he did his work apace , his race is run , he'as touch'd the gole yea and the prise hath won . an epitaph . a sweet and godly preacher doth lie here , who did his master jesus love so dear , and sinners souls , that he his strength did spend . and did thereby ( 't is thought ) hasten his end , he brought himself by preaching to the grave , the precious souls of sinners for to save . he lies but here asleep , he is not dead : to god he lives , to christ his soul is fled , and o're while must he awake again , and evermore with christ in glory raign . by b. k. london , printed for ben. harris at the stationers arms in sweetings rents near the royal exchange , 1676. an appendix to the answer unto two athenian mercuries concerning pedo-baptism containing twenty seven syllogistical arguments proving infant-baptism a mere humane tradition : the gentlmen called the athenian society desiring in the last of the said mercuries to have syllogism / by b. k. keach, benjamin, 1640-1704. 1692 approx. 39 kb of xml-encoded text transcribed from 6 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47371 wing k45 estc r2646 13663404 ocm 13663404 101137 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47371) transcribed from: (early english books online ; image set 101137) images scanned from microfilm: (early english books, 1641-1700 ; 792:6) an appendix to the answer unto two athenian mercuries concerning pedo-baptism containing twenty seven syllogistical arguments proving infant-baptism a mere humane tradition : the gentlmen called the athenian society desiring in the last of the said mercuries to have syllogism / by b. k. keach, benjamin, 1640-1704. [2], 8 p. printed for the author and sold by john harris ..., london : 1692. written by benjamin keach. cf. halkett & laing. reproduction of original in bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng athenian society (london, england) infant baptism -early works to 1800. 2005-04 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-08 jonathan blaney sampled and proofread 2005-08 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion an appendix to the answer unto two athenian mercuries , concerning pedo-baptism . containing twenty seven syllogistical arguments , proving infant-baptism a mere humane tradition . the gentlemen called the athenian society , desiring in the last of the said mercuries to have syllogisms . ephes . 4. 5. one lord , one faith , one baptism . by b. k. london , printed for the author , and sold by john harris at the sign of the harrow in the poultry . mdcxcii . price two pence . an appendix to the answer to two athenian mercuries , concerning infant-baptism , containing divers syllogistical arguments to disprove pedo-baptism , and to prove the baptism of believers . gentlemen , since you desire syllogisms , i have gratified you therein . arg. 1. if none are to be baptized by the authority of the great commission of our blessed saviour , matth. 28. but such who are first made disciples by being taught ; than insants , who are not capable to be taught , ought not to be baptized . but none are to be baptized by the authority of the great commission of our blessed saviour , but such who are first made disciples by teaching . ergo , little babes ought not to be baptized . arg. 2. if infant-baptism was never instituted , commanded , or appointed of god , infants ought not to be baptized . but infant-baptism was never instituted , commanded , or appointed of god. ergo , they ought not to be baptized . as to the major ; if one thing may be practised as an ordinance without an institution or command of god , another thing may also ; so any innovation may be let into the church . as to the minor ; if there is an institution for it , &c. 't is either contained in the great commission , matth. 28. mark 16. or somewhere else . but 't is not to be found in the commission , nor any where else . ergo. the major none will deny . the minor i prove thus . none are to be baptized by virtue of the commission , but such who are discipled by the word , as i said before , and so the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies . if any should say , christ commanded his disciples to baptize all nations , and infants are part of nations , therefore are to be baptized . i answer ; arg. 3. if all nations , or any in the nations ought to be baptized before discipled ; then turks , pagans , unbelievers and their children may be baptized , because they are a great part of the nations . but turks , pagans and unbelievers , and their children , ought not to be baptized . ergo. besides that , teaching ( by the authority of the commission ) must go before baptizing , we have proved ; which generally all learned men do assert : if the institution is to be found any where else , they must shew the place . arg. 4. faith and repentance are required of all that ought to be baptized . infants are not required to believe and repent , nor are they capable so to do . ergo , infants ought not to be baptized . the major is clear , acts 2 , 8 , 10 , 16 chapters ; and 't is also asserted by the church of england . what is required of persons to be baptized ? that 's the question . the answer is , repentance , whereby they forsake sin ; and faith , whereby they stedfastly believe the promise of god made to them in that sacrament . the minor cannot be denied . arg. 5. that practice that tends not to the glory of god , nor to the profit of the child , when done , nor in after-times when grown up , but may prove hurtful and of a dangerous nature to him , cannot be a truth of god. but the practice of infant-baptism tends not to the glory of god , nor to the profit of the child when baptized , nor in after-times when grown up , but may prove hurtful and of a dangerous nature to him . ergo. see levit. 10. 1 , 2. where moses told aaron , because his sons had done that which god commanded them not , that god would be sanctified by all that drew near unto him ; intimating , that such who did that which god commanded not , did not sanctify or glorify god therein . can god be glorified by man's disobedience , or by adding to his word ; by doing that which god hath not required ? matth. 16. 9. in vain do you worship me , teaching for doctrine the commandments of men : and that that practice doth profit the child , none can prove from god's word : and in after-times when grown up , it may cause the person to think he was thereby made a christian , &c. and brought into the covenant of grace , and had it sealed to him , nay , thereby regenerated , for so these gentlemen in their mercury , decemb. 26. plainly intimate , and that infants are thereby ingrafted also into christ's church . sure all understanding men know baptism of believers is not called regeneration , but only metonymically , it being a figure of regeneration . but they ignorantly affirm also , that infants then have a federal holiness ; as if this imagined holiness comes in by the child's covenant in baptism , which may prove hurtful and dangerous to them , and cause them to think baptism confers grace , which is a great error . how can water , saith mr. charnock , an external thing , work upon the soul physically ? nor can it , saith he , be proved , that ever the spirit of god is tied by any promise , to apply himself to the soul in a gracious operation , when water is applied to the body : if it were so , then all that were baptized were regenerated , then all that were baptized should be saved , or else the doctrine of perseverance falls to the ground . some indeed , says he , say , that regeration is conferred in baptism upon the elect , and exerts it self afterwards in conversion . but how so active a principle as a spiritual life should lie dead and asleep so many years , &c. is not easily conceived . on regen . p. 75. arg. 6. if the church of england says , that faith and repentance are required of all that ought to be baptized , and in so saying , speak truly , and yet infants can't perform those things ; then infants ought not to be baptized . but the church of england says , that faith and repentance are required of all such , &c. and speak truly , and yet infants cannot perform these things . ergo , infants ought not to be baptized . object . if it be objected , that they affirm they do perform it by their sureties . answ . if suretiship for children in baptism is not required of god , and the sureties do not , cannot perform those things for the child : then suretiship is not of god , and so signifies nothing , but is an unlawful and sinful undertaking . but suretiship in childrens baptism is not required of god , and they do not , cannot perform what they promise . ergo. do they , or can they cause the child to forsake the devil and all his works , the pomps and vanities of this wicked world , and all the sinful lusts of the flesh ? in a word ; can they make the child or children to repent and truly believe in jesus christ ? for these are the things they promise for them , and in their name . alas , they want power to do it for themselves , and how then should they do it for others ? besides , we see they never mind nor regard their covenant in the case : and will not god one day say , who has required these things at your hands ? arg. 7. if there be no precedent in the scripture , ( as there is no precept ) that any infant was baptized , then infants ought not to be baptized . but there is no precedent that any infant was baptized in the scripture . ergo. if there is any precedent or example in scripture that any infant was baptized , let them shew us where we may find it . erasmus saith , 't is no where expressed in the apostolical writings , that they baptized children . vnion of the church , and on rom. 6. calvin saith , it is no where expressed by the evangelists , that any o●e the infant was baptized by the apostles . instit . c. 16. book 4. ludovicus vives saith , none of old were wont to be baptized but in grown age , and who desired and understood what it was . vide ludov. the magdeburgenses say , that concerning the baptizing the adult , both jews and gentiles , we have sufficient proof from acts 2 , 8 , 10 , 16 chapters ; but as to the baptizing of infants , they can 〈…〉 no example in scripture . 〈…〉 l. 2. p. 469. dr. taylor saith , it is 〈◊〉 the perpetual analogy of 〈…〉 baptize infants : for besides that christ never gave any precept to baptize them , nor ever himself nor his apostles ( that appears ) did baptize any of them : all that either he or his apostles said concerning it , requires such previous dispositions of baptism , of which infants are not capable , viz. faith and repentance . lib. proph. p. 239. arg. 8. if whatsoever which is necessary to faith and practice is left in the holy scripture , that being a compleat and perfect rule , and yet infant-baptism is not contained or to be sound therein , then infant-baptism is not of god. but whatever is necessary to faith and practice , is contained in the holy scriptures , &c. but infant-baptism is not to be found therein . ergo. that the scripture is a perfect rule , &c. we have the consent of all the ancient fathers and modern divines . athanasius saith , the holy scriptures being inspirations of god , are sufficient to all instructions of truth . athan. against the gentiles . chrysostom saith , all things be plain and clear in the scripture ; and whatsoever are needful ▪ are manifest there . chrysost . on 2 thess. and 2 tim. 2. basil saith that it would be an argument of infidelity , and a most certain sign of pride , if any man should reject any thing written , and should introduce things not written . basil in his sermon de fide. augustine saith ▪ in the scriptures are found all things which contain faith , manner of living , hope , love , &c. let us , saith he , seek no farther than what is written of god our saviour , lest a man would know more than the scriptures witness . aug. in his 108 epistles to fortunat. theophilact saith , it is part of a diabolical spirit , to think any thing divine , without the authority of the holy scripture . lib. 2. paschal . isychius saith , let us who will have any thing observed of god , search no more but 〈◊〉 which the gospel doth give unto us . 〈…〉 16. on levit. 〈…〉 though the arguments of the anabaptists , from the defect of command or example , have a great use against the lutherans , forasmuch as they use that rite every where , having no command or example , theirs is to be rejected ; yet is it of no force against catholicks , who conclude the apostolical tradition is of no less authority with us than the scripture , &c. this of baptizing of infants is an apostolical tradition . bellarm. in his book de bapt. l. 1. c. 8. mr. ball saith , we must for every ordinance look to the institution , and never stretch it wider , nor draw it narrower than the lord hath made it , for he is the institutor of the sacraments according to his own pleasure ; and 't is our part to learn of him , both to whom , how , and for what end the sacraments are to be administred . ball , in his answer to the new-england elders , p. 38 , 39. and as to the minor , 't is acknowledged by our adversaries , it is not to be found in the letter of the scripture . and as to the consequences drawn therefrom , we have proved , they are not natural from the premises ; and though we admit of consequences and inferences if genuine , yet not in the case of an institution respecting a practical ordinance that is of meer positive right . arg. 9. if infant-baptism was an institution of christ , the pedo-baptists could not be at a loss about the grounds of the right infants have to baptism : but the pedo-baptists are at a great loss , and differ exceedingly about the grounds of the right infants have to baptism . ergo , 't is no institution of christ . as touching the major , i argue thus ; that which is an institution of christ , the holy scripture doth shew , as well the end and ground of the ordinance , as the subject and manner of it . but the scripture speaks nothing of the end or ground of pedo-baptism , or for what reason they ought to be baptized . ergo , 't is no institution of christ . the minor is undeniable ; some affirm , as we have shewed , p. 15. it was to take away original sin. some say it is their right by the covenant , they being the seed of believers . others say , infants ▪ have faith , and therefore have a right . others say , they have a right by the faith of their sureties . some ground their right from an apostolical tradition ; others upon the authority of scripture . some say , all children of professed christians ought to be baptized ; others say , none but the children of true believers have a right to it . sure , if it was an ordinance of christ , his word would soon end this controversy . arg. 10. if the children of believing gentiles , as such , are not the natural nor spiritual seed of abraham , they can have no right to baptism , or church-membership , by virtue of any covenant-transaction god made with abraham , but the children of believing gentiles , as such , are not the natural nor spiritual seed of abraham . ergo. arg. 11. if no man can prove from scripture , that any spiritual benefit redounds to infants in their baptism , 't is no ordinance of christ . but no man can prove from scripture , that any spiritual benefit redounds to infants in their baptism . ergo. arg. 12. that cannot be an ordinance of christ , for which there is neither command nor example in all god's word , nor promise to such who do it , nor threatnings to such who neglect it . but there is no command or example in all the word of god for the baptizing of little babes , nor promise made to such who are baptized , nor threatnings to such who are not . ergo. that the child lies under a promise who is baptized , or the child under any threatning or danger that is not baptized , let them prove it , since it is denied . arg. 13. if no parents , at any time or times , have been by god the father , jesus christ , or his apostles , either commended for baptizing of their children , or reproved for neglecting to baptize them ; then infant-baptism is no ordinance of god. but no parents at any time or times have been by god commended for baptizing of their children , &c. ergo , infant-baptism is no ordinance of god. this argument will stand unanswerable , unless any can shew who they were that were ever commended for baptizing their children , or reproved for neglecting it , or unless they can shew a parallel case . arg. 14. if men were not to presume to alter any thing in the worship of god under the law , neither to add thereto , nor diminish therefrom , and god is as strict and jealous of his worship under the gospel ; then nothing ought to be altered in god's worship under the gospel . but under the law men were not to presume so to do , and god is as strict and jealous under the gospel . ergo. the major cannot be denied . the minor is clear ; see thou make all things according to the pattern shewed thee in the mount , exod. 25. 40. and levit. 10. 1 , 2. see how nadab and abihu sped , for presuming to vary from the command of god , and vzzah , tho but in small circumstances as they may seem to us . how dare men adventure , this being so , to change baptism from dipping into sprinkling , and the subject , from an adult believer , to an ignorant babe ? add thou not unto his word , &c. arg. 15. whatever practice opens a door to any humane traditions and innovations in god's worship , is a great evil , and to be avoided : but the practice of infant-baptism opens a door to any humane traditions and innovations in god's worship . ergo , to sprinkle or baptize infants is a great evil , and to be avoided . the major will not be denied . the minor is clear , because there is no scripture-ground for it , no command nor example for such a practice in god's word . and if without scripture-authority the church hath power to do one thing , she may do another , and so ad insinitum . arg. 16. whatsoever practice reflects upon the honour , wisdom and care of jesus christ , or renders him less faithful than moses , and the new testament in one of its great ordinances , ( nay , sacraments ) to lie more obscure in god's word , than any law or precept under the old testament , cannot be of god. but the practice of infant-baptism reflects on the honour , care and faithfulness of jesus christ , and renders him less faithful than moses , and a great ordinance , ( nay , sacrament ) of the new testament , to lie more dark and obscure than any precept under the old testament . ergo , infant-baptism cannot be of god. the major cannot be denied . the minor is easily proved : for he is bold indeed who shall affirm infant-baptism doth not lie obscure in god's word . one great party who assert it , say , 't is not to be found in the scripture at all , but 't is an unwritten apostolical tradition : others say , it lies not in the letter of the scripture , but may be proved by consequences ; and yet some great asserters of it , as dr. hammond and others , say , those consequences commonly drawn from divers texts for it , are without demonstration , and so prove nothing . i am sure a man may read the scripture a hundred times over , and never be thereby convinced ; he ought to baptize his children , tho it is powerful to convince men of all other duties . now can this be a truth , since christ who was more faithful than moses , and delivered every thing plainly from the father ? moses left nothing dark as to matter of duty , tho the precepts and external rites of his law were numerous , two or three hundred precepts , yet none were at a loss , or had need to say , is this a truth or an ordinance , or not ? for he that runs may read it . and shall one positive precept given forth by christ , who appointed so few in the new testament , be so obscure , as also the ground and end of it , that men should be confounded about the proofs of it , together with the end and ground thereof ? see heb. 3. 5 , 6. arg. 17. that custom or law which moses never delivered to the jews , nor is any where written in the old testament , was no truth of god , nor of divine authority . but that custom or law to baptize proselytes either men , women or children , was never given to the jews by moses , nor is it any where written in the old testament . ergo , it was no truth of god , nor of divine authority : and evident it is , as sir norton knatchbul shews , that the jewish rabbins differed among themselves also about it : for , saith he , rabbi elizer expresly contradicts rabbi joshua , who was the first i know of who asserted this sort of baptism among the jews : for eliezer , who was contemporary with rabbi joshua , if he did not live before him , asserts , that a proselyte circumcised and not baptized , was a true proselyte . arg. 18. if baptism is of mere positive right , wholly depending on the will and sovereign pleasure of jesus christ , the great legislator : and he hath not required or commanded infants to be baptized : then infants ought not to be baptized : but baptism is of mere positive right , wholly depending on the will and sovereign pleasure of jesus christ , the great legislator , and he hath not required or commanded infants to be baptized . ergo , infants ought not to be baptized . this argument tends to cut off all the pretended proofs of pedo-baptism , taken from the covenant made with abraham ; and because children are said to belong to the kingdom of heaven , it was not the right of abraham's male children to be circumcised , because they were begotten , and born of the fruit of his loins , till he received commandment from god to circumcise them . had he done it before , or without a command from god , it would have been will-worship in him so to have done . moreover , this further appears to be so , because no godly man's children , nor others in abraham's days , nor since , had any right thereto , but only his children , ( or such who were bought with his money , or were proselyted to the jewish religion ) because they had no command from god so to do , as abraham had . this being true , it follows , that if we should grant infants of believing gentiles , as such , were the seed of abraham ( which we deny ) yet unless god had commanded them to baptize their children , they ought not to do it ; and if they do it without a command or authority from christ , it will be found an act of will-worship in them . arg. 19. all that were baptized in the apostolical primitive times , were baptized upon the profession of faith , were baptized into christ , and thereby put on christ , and were all one in christ jesus , and were abraham's seed and heirs , according to promise . but infants , as such , who are baptized , were not baptized upon the profession of their faith , nor did they put on christ thereby , nor are they all one in christ jesus , also are not abraham's seed and heirs according to promise . ergo , infants ought not to be baptized . mr. baxter confirms the substance of the major . these are his very words , i. e. as many as have been baptized have put on christ , and are all one in christ jesus ; and are abraham ' s seed , and heirs , according to the promise , gal. 3. 27 , 28 , 29. this speaks the apostle , saith he , of the probability grounded on a credible profession , &c. baxter's co●firm . reconcil . pag. 32. the minor will stand firm till any can prove infants by a visible profession have put on christ , are all one in christ jesus , are abraham's seed and heirs according to promise . evident it is , none are the spiritual seed of abraham , but such who have the faith of abraham , but such who have the faith of abraham , and are truly grafred into christ , by a saving-faith . if any object , we read of some who were baptized , who had no saving-faith , but were hypocrites . i answer ; had they appeared to be such , they had not been baptized , nor had they a true right thereto . arg. 20. baptism is the solemnizing of the souls marriage-union with christ , which marriage-contract absolutely requires an actual profession of consent . infants are not capable to enter into a marriage-union with christ , nor to make a profession of consent . ergo , infants ought not to be baptized . the major our opposits generally grant , particularly see what mr. baxter saith , our baptism is the solemnizing of our marriage with christ . these are his words , p. 32. the minor none can deny : no man sure in his right mind , will assert that little babes are capable to enter into a marriage-relation with christ , and to make a profession of a consent : and the truth is , he in the next words gives away his cause , viz. and 't is , saith he , a new and strange kind of marriage , where there is no profession of consent ; p. 32. how unhappy was this man to plead for such a new and strange kind of marriage : did he find any little babe he ever baptized ( or rather rantized ) to make a profession of consent to be married to jesus christ . if any should object , he speaks of the baptism of the adult . i answer , his words are these , our baptism is , &c. besides , will any pedo-baptist say , that the baptism of the adult is the solemnizing of the souls marriage with christ , and not the baptism of infants . reader , observe how our opposits are forced sometimes to speak the truth , though it overthrows their own practice of pedo-baptism . arg. 21. if the sins of no persons are forgiven them till they are converted , then they must not be baptized for the forgiveness of them , till they prosess themselves to be converted ; but the sins of no persons are forgiven them till they are converted . ergo , no person ought to be baptized for the forgiveness of them , till they profess they are converted . mr. baxter in the said treatise lays down the substance of this argument also , take his own words , i. e. as their sins are not forgiven them till they are converted , mark 4. 12. so they must not be baptized for the forgiveness of them , till they profess themselves converted , seeing to the church , in esse , and non apparere is all one . repentance towards god , and faith towards our lord jesus is the sum of that preaching that makes disciples , acts 20. 21. therefore , saith he , both these must by a profession seem to be received , before any at age are baptized ; p. 30. 31. and evident it is , say i , from hence none but such at age ought to be baptized . philip caused the eunuch to profess before he would baptize him , that be believed that jesus christ is the son of god. saul had also , saith he , more than a bare profession before baptism , acts 9. 5 , 15 , 17. p. 28. the promise it self , saith he doth expresly require a faith of our own , of all the adult that will have part in the priviledges : therefore there is a faith of our own , that is the condition of our title ; mark 16. 16. p. 16. he might have added by the force of his argument ; therefore infants should not have the priviledges : for i argue thus , viz. arg. 22. if there is but one baptism of water left by jesus christ in the new testament , and but one condition or manner of right thereto : and that one baptism is that of the adult ; then infant-baptism is no baptism of christ . but there is but one baptism in water lest by christ in the new testament , and but one condition and manner of right thereto , and that one baptism is that of the adult . ergo , infant-baptism is no baptism of christ . mr. baxter saith , faith and repentance is the condition of the adult , and as to any other condition , i am sure the scripture is silent ; the way of the lord is one , one lord , one faith , one baptism , ephes . 4. 4. if profession of faith were not necessary , saith mr. baxter , coram ecclesiâ , to church-membership and priviledges , then infidels and heathens would have right ; also , saith he , the church and the world would be confounded . he might have added , but infidels and heathens have no right to church-membership , &c. ergo , 't is a granted case among all christians , saith he , that profession is thus necessary , the apostles and ancient church admitted none without it ; pag. 21. and if so , why dare any now adays admit of infants , who are capable to make no profession . he adds , yea christ in his commission directeth his apostles to make disciples , and then baptize them , promising , he that believeth , and is baptized , shall be saved , mark 16. 16. pag. 27. furthermore he saith , if as many as are baptized into christ , are baptized into his death , and are buried with him by baptism into death , that like as christ was raised from the dead , so we also should-walk in newness of life , &c. then no doubt , saith he , but such as were to be baptized , did first profess this mortification , and a consent to be buried , &c. in our baptism we put off the body of the the sins of the flesh , by the circumcision of christ , being buried with him , and raised with him through faith , quickned with him , and having all our trespasses forgiven , col. 2. 11 , 12 , 13. and will any mau ( says he ) yea , will paul ascribe all this to those that did not so much as profess the things signified ? will baptism , in the judgment of a wise man , do all this for an infidel , ( or , say i , for an infant ) that cannot make a profession that he is a christian ? pag. 31 , 32. he proceeds . arg. 23. the baptized are in scripture called men washed , sanctified , justified ; they are called saints , and churches of saints , 1 cor. 1. 2. all christians are sanctified ones : pag. 33. now let me add the minor. but infants baptized are not in scripture called men washed , sanctified , justified , they are not called saints , churches of saints , christians , nor sanctified ones . ergo , infants ought not to be baptized . if any should say , why did you not cite these assertions of mr. baxter's whilst he was living ? i answer , more then twelve years ago i did recite and print these assertions , and many other arguments of his to the same purpose , to which he gave no answer . arg. 24. if there is but one way for all , both parents and children to be admitted into the gospel-church to the end of the world , and that it is upon the profession of faith to be baptized ; then both parents and children must upon the profession of their faith be baptized , and so admitted , &c. but there is but one way for all , both parents and children , to be admitted into the gospel-church to the end of the world , and that is upon the profession their faith to be baptized . ergo. arg. 25. that cannot be christ's true baptism wherein there is not , cannot be a lively representation of the death , burial and resurrection of jesus christ , together with our death unto sin , and vivification to a new life . but in the rantizing or sprinkling of an infant , there is not , cannot be a lively representation of christ's death , burial and resurrection , &c. ergo. arg. 26. that pretended baptism that tends to frustrate the glorious end and design of christ in his instituting of gospe-baptism , or cannot answer it , is none of christ's baptism . but the pretended baptism of infants tends to frustrate the glorious end and design of christ in instituting of gospel-baptism , ergo. that major will not he denied . as to the minor , all generally confes the end or design of christ in instituting the ordinance of baptism , was in a lively figure , to represent his death , burial , and resurrection , with the person 's death unto sin , and his rising again to walk in newness of life , that is baptized , as the sacrament of the supper was ordained to represent his body was broke , and his blood was shed . but that a lively figure of christ's death , burial , and resurrection , appears in sprinkling a little water on the face , i see not ; and as done to an infant , there can no death to sin , and rising again to walk in newness of life , be signified ; and therefore christ's design and end therein is frustrated . arg. 27. if baptism be immersion , as to the proper and genuine signification of the word baptizo , as also of those typical and metaphorical baptisms and the spiritual signification thereof ; then sprinkling cannot be christ's true baptism . but immersion is the proper and genuine signification of the word baptizo , and also of those typical and metaphorical baptisms spoken of , and the spiritual signification thereof . ergo , sprinkling is not christ's true baptism . 1. that the proper and genuine signification of the word baptizo is immersion , or to dip , &c. we have proved , which is also confessed by the learned in the language . 2. the figurative baptism was , 1st . that of the red sea , wherein the ●●thers were buried , as it were , unto moses in the sea , and under the cloud . pools annotations on 1 cor. 10. 2. others , saith he , more probably think that the apostle useth this term , in regard of the great analogy betwixt baptism ( as it was then used ) the persons going down into the waters , and being dipped in them ; and the israelites going down into the sea , the great receptacle of water , though the water at that time was gathered on heaps on either side of them ; yet they seemed-buried in the water , as persons in that age were when they were baptized , &c. the 2d . was that of noah's ark. see sir norton knatchb●ll : the ark of noah and baptism , saith he , were both a type and figure of the resurrection , not the sign of the washing away of sin , though so taken metonymically , but a particular signal of the resurrection of christ : of this baptism is a lively and emphatical figure , as also was the ark of noah , out of which he returned as from a sepulchre , to a new life . 3. metaphorical baptism is that of the spirit and of affliction : the first signifies not a sprinkling of the spirit , but the great effusion of the spirit , like that at pentecost , acts 1. 4 , 5. shall be baptized , &c. on which words casaubon speaks thus : see dr. d● veil on acts 2. the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip or plunge , as it were to die colours , in which sense , saith he , the apostles might be truly said to have been baptized for the house in which this was done , was filled with the holy ghost ; so that the apostles might seem to have been plunged into it as in a large fish-pond . also 〈◊〉 on acts 2. saith , a wind filled the whole house , that it seemed like a fish-pond , because it was promised to the apostles , that they should be baptized with the holy ghost . and the baptism of afflic●●● are those great depths or overwhelming of afflictions , like that of our saviour's 〈◊〉 , i. e. no part free ; matth. 20. 22. 〈◊〉 you have the same greed word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and like that , of david , who saith , 〈…〉 him out of gr●●t waters . 4. the spiritual signification thereof ●● the death , burial and resurrection of christ and of our death to sin , and vivification 〈◊〉 a new life . this being so , it follows 〈…〉 sprinkling cannot be christ●● true 〈…〉 it must be immersion , and nothing else . and in the last place , finally , to 〈◊〉 that baptizo is to dip , both from the literal 〈◊〉 spiritual signification thereof , as also 〈◊〉 those typical and metaphorical baptism ●●●tioned in the scripture , i might add 〈…〉 that this evidently appears from the 〈…〉 of john baptist and the apostles of 〈◊〉 who baptized in rivers , and where 〈…〉 much water : and also , because the 〈…〉 baptized are said to go down into the w●●●● ( not down to the water ) and came 〈◊〉 of the water . john baptist is said to 〈◊〉 them into jordan , as the greek word 〈◊〉 it , which shews it dipping and not 〈◊〉 . would it be proper to say , he 〈…〉 them into jordan ? the lord open 〈…〉 those who see not , to consider these 〈…〉 finis . the articles of the faith of the church of christ, or, congregation meeting at horsley-down benjamin keach, pastor, as asserted this 10th of the 6th month, 1697. keach, benjamin, 1640-1704. 1697 approx. 53 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a47381) transcribed from: (early english books online ; image set 61805) images scanned from microfilm: (early english books, 1641-1700 ; 944:4) the articles of the faith of the church of christ, or, congregation meeting at horsley-down benjamin keach, pastor, as asserted this 10th of the 6th month, 1697. keach, benjamin, 1640-1704. [12], 3-40 p. [s.n.], london : 1697. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng baptists -doctrines. baptists -england -early works to 1800. 2005-04 tcp assigned for keying and markup 2005-07 spi global keyed and coded from proquest page images 2005-08 emma (leeson) huber sampled and proofread 2005-08 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the articles of the faith of the church of christ , or congregation meeting at horsley-down , benjamin keach , pastor , as asserted this 10 th of the 6 th month , 1697. london ; printed in the year 1697. to the congregation with whom i am a member ( and the unworthy overseer ) who are in god the father , and in our lord jesus christ ; grace , mercy and peace be multiplied . most dear and beloved in christ : i hope i can say ( with the holy apostle ) that you are by me dearly beloved , my joy , and my crown ; yea you are my honour , and in you i would rejoice , being the ornament of my poor ministry , by which the most of you have ( through the blessing of god ) been converted to jesus christ : and if you stand fast in the faith in one spirit , striving together for the faith of the gospel , and do adorn your profession , living in love , and endeavouring to keep the unity of the spirit in the bond of peace , you will cause my latter days to be most sweet and comfortable to me , after all those troubles , sorrows , and reproaches i have met with , both from within and from without . evident it is god hath most eminently appeared to strengthen your hands : tho the archers have sorely grieved you , and shot at you , yet your bow abideth in strength ; and that the arms of your hands may still abide strong by the arm of the mighty god of jacob , shall be my continual prayers . my brethren , i here present you with that which you have so long waited for , and desired me to endeavour to do , viz. to state an account of the most concerning articles of your faith , which you have heard read , and have approved of , and which i thought good no longer to delay the doing of . ( 1. ) not knowing how soon i may put off this tabernacle , and therefore would leave behind me an account of that holy doctrine and order , in which through grace you are established ( for at your desire also i have drawn up the whole rules of your holy discipline , which you may have added unto this , and bound up together ) . ( 2. ) and the rather i have done this , because the general and more large confession of the faith of our churches , is now out of print ; but that is not all , for that being 12 d. price , some cannot well purchase it . ( 3. ) and also that all men may see what our faith is , and that we differ not from our brethren who bear other names in any fundamental point or article of faith ; and that they may discern the difference between you and some that bear the same name with you . ( 4. ) tho you agree in the general with all other churches of the same faith , in all those articles there inserted , yet therein your whole faith is not comprehended , viz. that of imposition of hands upon baptized believers as such , and singing of god's praise , &c. because some of our churches dissent from us therein : yet my desire is you would nevertheless shew all tenderness , charity and moderation to such as differ from you in those cases , and not refuse communion with them ; and indeed your late sweet temper appears to be such , that i need not press you to this . all that i shall say more , is to entreat you to labour after holiness , and to awake out of sleep , that you may adorn your sacred profession , and prepare to meet the lord ; that as you have a good doctrine , you may also have a holy and good conversation ; and then we need not fear who can harm us , whilst we are followers of that which is good , o let us bear one with another . and if in any thing we differ , let us avoid all animosities . brethren , great things are near , watch and pray , look out and be ready . but at present i shall conclude with the words of the apostle , finally , brethren , farewel ; be perfect , be of good comfort , be of one mind , live in peace , and the god of love and peace shall be with you . so prays your unworthy brother , pastor , overseer , and servant , who earnestly desires your prayers , also , b. keach . from my house in freemans-lane by horsley-down , southwark . aug. 16. 1697. that the following articles contain what the foresaid church believes concerning those truths asserted therein , we whose names are hereunto subscribed , do testify in the name and by the appointment of the whole congregation , the 10 th day of the 6 th month , commonly called august , 1697. benjamin keach , pastor . benjamin stinton , teacher . john roberts , deacon . edward foley , deacon . joshua farrow , deacon . tho. stinton , deacon . john valley , deacon . isaac ballard , deacon . john hoar , sen. edward newbury , tho. turner , john seamor , ephraim wilcocks , james wilmott , daniel dines , richard thoubals , john weston , john clark , tho. ayers , john york , george starkey , sen. benj. harris , george starkey , jun. john beavis , tho. hill , joseph berry , william farmworth , joseph jennings , john fowle , sen. tho. fowle , john fowle , jun. henry skeer , john greensmith , jeremiah lions , william putman , nath. holden , william cattrel , tho. harvey , tho. richford , joseph worley , peter carter , william forister , sam. cox. john sparke , james king , william deale , simon agars , john hoar , jun. tho. gunning , william mais . the articles of faith of the church of christ meeting at horsley-down . of god , and of the holy trinity . i. we do believe , declare and testify , that there is but one only living and true god , who is a spirit infinite , eternal , immense and unchangeable in his being , wisdom , power , holiness , justice , goodness , truth and faithfulness . ii. that there are three persons in the godhead , the father , the son , and holy spirit ; and that these three are one god , the same in essence , equal in power and glory . of the decrees of god. iii. that the decrees of god are his eternal purpose according to the counsel of his will , whereby for his own glory he hath foreordained whatsoever comes to pass , even those evils that his wisdom and justice permits for the manifestation of the glory of those his attributes : and that god executes his decrees in the works of creation and providence . of creation . iv. that the works of creation are god's creating all things of nothing by his word of power , in six days , and all very good . that god created man male and female , after his own image , in knowledg , righteousness , and holiness , with power and dominion over the creatures . of god's providence . v. we believe that god's works of providence are his most holy , wise , and powerful preserving , and governing all his creatures , and their actions . of the holy scriptures . vi. we believe the holy scriptures of the old and new testament are the word of god , and are the only rule of faith , and practice ; all things being contained therein that are necessary for us to know concerning god , and our duty unto him , and also unto all men. that all persons ought to read , hear , and understand the holy scriptures . that the light of nature , and works of providence , tho they declare plainly there is a god , yet not so effectually as the holy scriptures ; nor can we know without them how , and in what space of time god created all things . neither came we any other ways but by the holy scriptures to the knowledg of christ the blessed mediator ; which indeed none can savingly know but by the word and spirit of god. of original sin. vii . we do believe , that god having created man , he entered into a covenant of life with him , upon the condition of perfect obedience ; making the first adam a common head to all his seed : and that our first parents being left to the freedom of their own will , fell from the estate wherein they were created , by eating of the forbidden fruit : and that adam being set up as a publick person , we all sinned in him , and fell with him into a state of sin , of wrath and misery ; the sinfulness of which state consists in the guilt of adam's first sin , the want of original righteousness , and the corruption of our whole nature : from whence all actual sins proceed , as water out of a filthy and an unclean fountain . so that not only by imputation all men became sinners in the first adam , but also as the same corrupt nature is conveyed to all his posterity , who descend from him in ordinary generation . by this sin all mankind lost the image of god , and communion with him , being liable to all the miseries of this life , and to death itself ; and also are dead in sins and trespasses , and obnoxious to the wrath of god , and the eternal pains of hell for ever . hence we say that all are conceiv'd and born in sin , and are the children of wrath , even the elect as well as others , being wholly defiled in all the faculties and parts of soul and body , and utterly indisposed and disabled to do any thing that is spiritually good , and wholly inclined with a strong propensity to all things that are evil . of man's free-will . viii . we believe man in his state of innocency had freedom of will to do good ; but by the fall he hath utterly lost all that power and ability , being wofully depraved in all the faculties of his soul ; there being in the will and mind of all naturally much enmity against god , and a total aversion to him , and to every thing that is spiritually good ; loving darkness , and rebelling against the light. but when a man is renewed by divine grace , tho there is no force put upon the will , yet it is made willing , and acts freely , in the day of god's power : tho the work is not perfect in any faculty in the regenerate , nor will be in this life . of christ the mediator . ix . we believe that god having , out of his own meer good pleasure , and infinite love , elected some persons of the lost seed of the first adam unto everlasting life , from all eternity , did enter into a covenant of grace with the second person of the trinity , ( who was set up as the common head of all the elect ) to deliver them out of the state of sin and misery , and to bring them into a state of salvation and eternal happiness . that the second person in the godhead , ( being the eternal son of god , coessential , and coequal with the father ) according to that holy covenant and compact that was between them both , became man , or assumed our nature , and so was , and continueth to be god and man in two distinct natures , in one person for ever . and that he the son of god by his becoming man , did take unto him a true body , and reasonable soul , being conceived by the holy spirit in the womb of the virgin , and was born of her , yet without sin. of the offices of christ. x. we believe that the lord jesus christ , who is our redeemer , and the one blessed mediator between god and man , executeth a threefold office , both the office of a priest , the office of a king , and the office of a prophet . first , that he executeth the office of a priest , ( 1. ) in his once offering up himself a sacrifice , to satisfy divine justice , and to reconcile god to us , and us to god. ( 2. ) and in making continual intercession for us , that the merits of his blood may be made effectual unto us . secondly , that he executeth the office of a king in subduing us unto himself , and in giving us laws and holy precepts , by which we ought to walk ; and also in his restraining and conquering all his , and our enemies . thirdly , that he executeth the office of a prophet , in revealing to us by his word and spirit , the whole will of god concerning all things that appertain to faith and practice . of christ's humiliation and exaltation . xi . we believe that christ's humiliation consisted in that great condescension of his in assuming our nature , and being born in a low condition , made under the law , undergoing the many miseries of this life , the wrath of god , the curse of the law , and the ignominious death of the cross , continuing under death for a time . and that his exaltation consisteth in his rising again from the dead the third day , and in his ascending up into heaven , in sitting at the right-hand of god ; angels , powers , and principalities being made subject unto him ; and in his being made judg of the quick and dead . of effectual calling . xii . we do believe that we are made partakers of the redemption purchased by christ , by the effectual application of his merits , &c. unto us by the holy spirit , thereby uniting us to christ in effectual calling : and that effectual calling is the work of god's free grace , who by his spirit works faith in us , who are altogether passive therein ; and convincing us of sin and misery , enlightning our minds in the knowledg of christ , and renewing our wills , and changing our whole hearts , he doth perswade and enable us to imbrace jesus christ freely , as he is offered in the gospel . of justification . xiii . we do believe justification is a free act of god's grace , through that redemption which is in christ , ( who , as our head , was acquitted , justified , and discharged , and we in him , when he rose from the dead ) and when applied to us , we in our own persons are actually justified , in being made and pronounced righteous , through the righteousness of christ imputed to us ; and all our sins , past , present , and to come , for ever pardon'd ; which is receiv'd by faith alone . and that our sanctification , nor faith it self , is any part of our justification before god ; it not being either the habit , or act of believing , or any act of evangelical obedience imputed to us , but christ , and his active and passive obedience only , apprehended by faith : and that faith in no sense tends to make christ's merits more satisfactory unto god ; but that he was as fully reconciled and satisfied for his elect in christ by his death before faith as after ; otherwise it would render god only reconcileable , ( not reconciled ) and make faith part of the payment or satisfaction unto god , and so lessen the merits of christ , as if they were defective or insufficient . yet we say , it is by faith that we receive the atonement , or by which means ( as an instrument ) we come to apprehend and receive him , and to have personal interest in him , and to have our free justification evidenced to our own consciences . of adoption . xiv . we believe adoption is an act of god's free grace , whereby such who were the children of wrath by nature , are received into the number , and have right to all the privileges of the sons of god ; and that such who are adopted , are also by the spirit regenerated , and hence said to be born of god. of sanctification . xv. that sanctification is the work of god's free grace also , whereby we are renewed in the whole man after the image of god , and are inabled more and more to die unto sin , and live unto righteousness . and that the benefits we receive , and which flow from or accompany justification , are adoption , sanctification , peace of conscience , manifestations of god's love , joy in the holy ghost , an increase of grace , an assurance of eternal life , and final perseverance unto the end . of the souls of men at death . xvi . we believe , that at death the souls of believers are made perfect in holiness , and do immediately pass into glory ; and their bodies dying in union with christ , or dying in the lord , do rest in their graves till the resurrection , when they shall be raised up in glory . and that their souls being reunited to their bodies , they shall be openly acknowledged , and acquitted , and made compleatly blessed , both in soul and body , and shall have the full injoyment of god to all eternity . and that the souls of the wicked at their death are cast into hell , or are in torment : and that their bodies lie in the grave under wrath , and shall by virtue of the power of christ be raised from the dead ; and their souls being re-united to their bodies , shall be judged and condemned , and cast into a furnace of fire , or into unspeakable torment , with the devil and his angels , for ever and ever . of the law. xvii . we believe god requires obedience of man , and that the rule of that obedience is the moral law as it is in the hands of christ ; which teacheth all persons their duty to god , and to man ; the sum of all being this , to love the lord our god with all our hearts , with all our souls , and with all our strength , and our neighbours as our selves . and that tho the law is abolished as a covenant of works , and as so considered , we are dead to it , and that dead to us ; yet it remains as a rule of life and righteousness for ever . xviii . we believe no mere man , since the fall , is able in this life perfectly to keep the holy law of god ; and that every offence against the law deserves eternal death , tho some sins are more heinous in god's sight than others . and that god , as a simple act of mercy , will not , doth not , pardon any man ; neither doth it seem consistent with his holiness and justice so to do , without a full satisfaction : wherefore he substituted christ in our room and stead , perfectly to keep the whole law , and to die , or bear that wrath which we deserved for our breaking of it ; he being pleased in his infinite love and grace to transfer our sins , guilt and punishment , upon his own son , ( who took our nature upon him , as our blessed head and representative ) that his active obedience and righteousness might be our just title unto eternal life ; and his death ( who bore our hell-torments ) be our full discharge from the wrath of god , and eternal condemnation . and that all who would receive this title , and have this discharge so as to escape god's wrath , and the curse of the law , must fly to christ , and lay hold on him by faith ; which faith is known by its fruits , having lively , sin-killing , soul-humbling , self-abasing , christ-exalting , and heart-purifying operations , always attending it . of faith and repentance . xix . we believe that faith is a saving grace , or the most precious gift of god ; and that it is an instrument whereby we receive , take hold of , and wholly rest upon jesus christ , as offered to us in the gospel . that repentance unto life is also a saving grace , whereby a sinner , out of a true sense of sin , and apprehension of god's mercy in christ , doth with grief and hatred of his sins , turn from them . and that tho repentance is in order of nature called the first principle of the doctrine of christ , yet we believe no man can savingly repent , unless he believes in jesus christ , and apprehends the free pardon and forgiveness of all his sins through the blood of the everlasting covenant , and the sight and sense of god's love in a bleeding saviour ; being that only thing that melts and breaks the stony heart of a poor sinner , as the sight of a free pardon from a prince humbles the stout heart of a rebellious malefactor . of the means of grace . xx. we believe that the outward and more ordinary means , whereby christ communicates to us the benefits of redemption , are his holy ordinances , as prayer , the word of god , and preaching , with baptism , and the lord's supper , &c. and yet notwithstanding it is the spirit of god that maketh prayer , reading , &c. and specially the preaching of the word , effectual to the convincing , converting , building up , and comforting , through faith , all the elect of god unto salvation . and that it is the duty of all , that the word may become effectual to their salvation , to attend upon it with all diligence , preparation , and prayer , that they may receive it with faith and love , and lay it up in their hearts , and practise it in their lives . of baptism . xxi . we believe that baptism is a holy ordinance of christ , or a pure gospel-institution ; and to be unto the party baptized , a sign of his fellowship with christ in his death , burial , and resurrection , and of his being grafted into him , and of remission of sins , and of his giving himself up to god , through jesus christ , to walk in newness of life . we also believe that baptism ought not to be administred to any but to those who actually profess repentance towards god , and faith towards our lord jesus christ. that the infants of believers ought not to be baptized , because there is neither precept , or example , or any certain consequence in the holy scripture for any such practice : and we ought not to be wise above what is written . and that a human tradition or custom ought not to be regarded , but that it is sinful , and abominable . we believe also that baptism is only rightly administred by immersion , or dipping the whole body in water , into the name of the father , and of the son , and of the holy spirit ; according to christ's institution , and the practice of the apostles ; and not by sprinkling , or pouring of water , or dipping some part of the body in water , after the tradition of men. and that it is the indispensible duty of such who are baptized , to give up themselves to some particular orderly church of jesus christ , and to walk in all the commandments and ordinances of the lord blameless : baptism being an initiating ordinance . of a true church . xxii . we believe a true church of christ is not national , nor parochial , but doth consist of a number of godly persons , who upon the profession of their faith and repentance have been baptized , and in a solemn manner have in a holy covenant given themselves up to the lord , and to one another , to live in love , and to endeavour to keep the vnity of the spirit in the bond of peace : among whom the word of god is duly and truly preach'd ; and holy baptism , the lord's supper , and all other ordinances are duly administred , according to the word of god , and the institution of christ in the primitive church : watching over one another , and communicating to each other's necessities , as becometh saints ; living holy lives , as becomes their sacred profession ; and not to forsake the assembling themselves , as the manner of some is ; or to take leave to hear where they please in other places when the church is assembled , but to worship god , and feed in that pasture , or with that church , with whom they have covenanted , and given up themselves as particular members thereof . of laying on of hands . xxiii . we believe that laying on of hands ( with prayer ) upon baptized believers , as such , is an ordinance of christ , and ought to be submitted unto by all such persons that are admitted to partake of the lord's supper ; and that the end of this ordinance is not for the extraordinary gifts of the spirit , but for a farther reception of the holy spirit of promise , or for the addition of the graces of the spirit , and the influences thereof ; to confirm , strengthen , and comfort them in christ jesus ; it being ratified and established by the extraordinary gifts of the spirit in the primitive times , to abide in the church , as meeting together on the first day of the week was , act. 2.1 . that being the day of worship , or christian sabbath , under the gospel ; and as preaching the word was , acts 10.44 . and as baptism was , mat. 3.16 . and prayer was , acts 4.31 . and singing psalms , &c. was , acts 16.25 , 26. so this of laying on of hands was , acts 8. & ch . 19. for as the whole gospel was confirmed by signs and wonders , and divers miracles and gifts of the holy ghost in general , so was every ordinance in like manner confirmed in particular . of the lord's supper . xxiv . we believe that the holy ordinance of the lord's supper , which he instituted the night before he was betrayed , ought to be observed to the end of the world ; and that it consisteth only in breaking of bread , and drinking of wine , in remembrance of christ's death ; it being appointed for our spiritual nourishment , and growth in grace , and as a farther engagement in , and to all duties we owe to jesus christ , and as a pledg of his eternal love to us , and as a token of our communion with him , and one with another . and that due preparation and examination is required of all that ought to partake thereof ; and that it cannot be neglected by any approved and orderly member without sin. of church-officers . xxv . we do believe that every particular church of christ is independent ; and that no one church hath any priority or super-intendency above or over another : and that every church ought to be organical : that an elder , or elders , a deacon , or deacons , ought to be elected in every congregation , according to those holy qualifications laid down in the word of god : and that the said elders and deacons so chosen , ought solemnly to be ordained with prayer , and laying on of hands of the eldership . that such churches as have not officers so ordained , are disorderly , there being something still wanting . of prayer . xxvi . we believe prayer is a holy ordinance of god , and that it ought to be performed by the help and assistance of the holy spirit ; and that not only the prayer christ taught his disciples , but the whole word of god is to be our rule how to pray , and pour forth our souls unto god : and that it is the indispensible duty of all godly families ( and others also ) as well as private christians , daily to pray for all things they need , and to give thanks every day for all good things they receive : and that the omission of this duty is a great scandal to religion , and a great evil when it is carelesly or negligently performed . of singing of psalms , &c. xxvii . we believe that singing the praises of god , is a holy ordinance of christ , and not a part of natural religion , or a moral duty only ; but that it is brought under divine institution , it being injoined on the churches of christ to sing psalms , hymns , and spiritual songs ; and that the whole church in their publick assemblies ( as well as private christians ) ought to sing god's praises , according to the best light they have received . moreover , it was practised in the great representative church , by our lord jesus christ with his disciples , after he had instituted and celebrated the sacred ordinance of his holy supper , as a commemorative token of redeeming love. of the christian sabbath . xxviii . we believe that one day in seven , ought to be solemnly observed in the worship of god ; and that by moses's law the jews and proselyted strangers were to keep the seventh day : but from the resurrection of christ the first day of the week ought by all christians to be observed holy to the lord , that being called the lord's day ; and the first time the church met together after christ's ascension was on the day of pentecost , which was the first day of the week , as tradition hath handed it down : and on that day the church also met together to break bread , and make collections for the poor saints : and no mention is made that any one gospel-church kept the jewish sabbath in all the new testament . and we believe that an apostolical precedent is equivalent to an apostolical precept in this case . of ministers , and their maintenance . xxix . we do believe that every brother that hath received a gift to preach , having first pass'd the probation of the church , and being regularly called by the same , ought to exercise the said gift to the edification of the church when desired ; and that no brother ought to take upon him to preach , until he has a lawful call so to do . moreover , we believe that it is the indispensible duty of every church , according to their ability , to provide their pastor , or elders , a comfortable maintenance ; as god hath ordained , that he that preaches the gospel , should live of the gospel , and not of his own labour ; but that he should wholly give himself up to the work of the ministry , and to watch over the flock , being to be freed from all secular business , and encumbrances of the world : and yet that it is abominable evil for any man to preach the gospel for filthy lucre sake , but he must do it of a ready mind . of the first covenant . xxx . we believe that the first covenant , or covenant of works , was primarily made with adam , and with all mankind in him , by virtue of which he stood in a justified state before the fall , upon the condition of his own perfect and personal obedience . but by the fall he made himself uncapable of life by that covenant . that the law god gave by moses to israel , was of the same nature of that given to adam , being a second ministration of it ; but not given for life , but to make sin exceeding sinful , and to shew how unable man was in his fallen state to fulfil the righteousness of god ; and so ( with the ceremonial law ) it was given in subservienty to the gospel , as a schoolmaster to bring sinners to christ. of the new and second covenant . xxxi . we believe the covenant of grace was primarily made with the second adam , and in him with all the elect , who as god-man , or mediator , was set up from everlasting as a common person , or as their head and representative ; who freely obliged or ingaged himself to the father for them , perfectly to keep the whole law in their nature that had sinned , and to satisfy divine justice by bearing their sins upon his own body , i. e. the guilt of all their sins , which were laid upon him : and that he sustain'd that wrath and curse in his body and soul , that was due to them for all their transgressions : and having received their discharge from wrath and condemnation , he gives it out to all that believe in him , and obtain union with him , who are thereby brought actually into the said new covenant , and have a personal right to all the blessings thereof . of election . xxxii . we do believe that god from all eternity , according unto the most wise and holy counsel of his own will , freely and unchangeably decreed and ordained , for the manifestation of his own glory , some angels , and some of the lost sons and daughters of adam , unto eternal life ; and that their number is so certain and definite , that it cannot be either increased or diminished : and that others are left or passed by under a decree of preterition . and that those of mankind that are predestinated and fore-ordained , are particularly and personally design'd unto eternal life : and these god , according to his eternal and immutable purpose , and good pleasure of his will , did chuse in christ ( the head of this election ) unto everlasting glory , of his meer free grace , without any foreseen faith or obedience and perseverance therein , or any thing in the creature as a condition or cause moving him thereunto ; and all this only to the praise of his own glorious grace . of final perseverance . xxxiii . we believe all those whom god hath chosen , and who are effectually called , justified , and sanctified in jesus christ , can neither totally , nor finally fall away from a state of grace ; but shall certainly persevere therein unto the end , and eternally be saved ; and this by virtue of their election , or the immutable decree of god , and the unchangeable love of god the father ; and by virtue of their union with christ , together with his death , resurrection , and intercession ; as also from the nature of the covenant of grace , and suretyship of christ ; and through the indwelling of the holy spirit , who abideth in them for ever . of the resurrection . xxxiv . we believe that the bodies of all men , both the just and vnjust , shall rise again at the last day , even the same numerical bodies that die ; tho the bodies of the saints shall be raised immortal and incorruptible , and be made like christ's glorious body : and that the dead in christ shall rise first . of eternal judgment . xxxv . we believe that god hath appointed a day in which he will judg the world in righteousness by jesus christ , or that there shall be a general day of judgment , when all shall stand before the judgment-seat of christ , and give an account to him for all things done in this body : and that he will pass an eternal sentence upon all , according as their works shall be . of marriages . xxxvi . we believe marriage is god's holy ordinance , that is to say between one man and one woman : and that no man ought to have more than one wife at once : and that believers that marry , should marry in the lord , or such that are believers , or godly persons ; and that those who do otherwise , sin greatly , in violating god's holy precept : and that ministers as well as others may marry ; for marriage is honourable in all . of civil magistrates . xxxvii . we do believe the supream ▪ lord of heaven and earth hath ordained magistrates for the good of mankind : and that it is our duty in all civil and lawful things to obey them for conscience sake ; nay , and to pray for all that are in authority , that under them we may live a godly and peaceable life : and that we ought to render unto cesar the things that are cesar's , and to god the things that are god's . of lawful oaths . xxxviii . we do believe it is lawful to take some oaths before the civil magistrate ; an oath of confirmation being to put an end to all strife : nay , and that it is our duty so to do when lawfully called thereunto : and that those that swear , ought to swear in truth , in righteousness , and in judgment . of personal propriety . xxxix . we do believe that every man hath a just and peculiar right and propriety in his own goods , and that they are not common to others ; yet we believe that every man is obliged to administer to the poor saints , and to the publick interest of god , according to his ability , or as god hath blessed him . finis . postscript . there is something contained in the 13 th article that may seem to want some explication , in these words ( speaking of a man actually and personally justified ) that his sins past , present , and to come , are all forgiven : we believing that if any sins of a justified person were afterwards charged upon him , it must of necessity make a breach in his unalterable and everlasting justification , which is but one act in god ; hence there is no condemnation to them which are in christ jesus : yet i find an able and worthy writer distinguisheth pardon of sin thus , viz. 1. fundamentally in christ , as a common person of all the elect before faith , which lieth in christ making full satisfaction for all their sins , meriting faith for them , &c. 2. actual , of all the elect in christ on believing ; this actual pardon being nothing else but the actual possession in their own persons of their fundamental pardon in the person of christ : and dr. tho. goodwin speaks to the same purpose , to which i agree . and that this actual pardon of the legal guilt is twofold . 1. formal , of all their sins past , removing their legal guilt . 2. virtual , of all their sins to come , preventing their legal guilt . dr. ames speaks to the same purpose , and many others . i cannot see how a believer should be for ever formally justified from all sins past , present , and to come , and yet not formally pardoned . this author which i have lately met with , distinguisheth well between legal guilt and gospel guilt ; the first obliging to divine wrath , or eternal punishment ; the latter , i. e. gospel guilt , obliging to gospel , or fatherly chastisement for gospel-sins . now i see not but that as soon as a believer is personally justified , all his sins , tho not yet committed , as to legal guilt , or vindictive wrath , i. e. that guilt that obliges to eternal condemnation , are pardoned , for the reason before . saith he , virtual pardon : keeps off legal guilt where it would be . to which i reply , if it be kept-off , so that it never comes upon believers , then it follows they were actually pardon'd before in that respect : yet he says , sins cannot be said to be formally pardon'd before formally committed ; but says , no guilt can come upon them to condemnation , tho new guilt ; yet no new legal guilt , because always justified . we see no hurt if his terms be admitted . object . what do believers then pray for , when they pray for the pardon of sin ? answ. 1. that god would not chastise them sorely , or afflict them as a father , according to the greatness of their offences . 2. that if his chastning hand is upon us , he would be pleased graciously to remove it . 3. that he would be pleased to clear up to our consciences , or give us the evidence of our pardon through christ's merits , and that we may know we are compleat in christ , or without spot before the throne in our free justification . 4. nay , believers are to pray to god to remove that sin from them ( saith this worthy author ) whose desert of punishment cannot be removed from it ; and to spread their sins before the lord in the highest sense of the deepest demerit of all legal punishment , so that they may put the higher accent upon the free grace of god , and estimate upon the full satisfaction of christ , whereby their persons are so fully freed from all actual obligation to any legal punishment , the whole and utmost whereof their sins deserve . 5. moreover , that god would continue , and never revoke his most gracious pardon , till he pronounceth the final sentence of it at the day of judgment , ( as well this author notes ) for a renewed sense and assurance of its grant and continuance : and thus to pray , saith he , there are both precepts and promises . finis . notes, typically marginal, from the original text notes for div a47381-e1420 joh. 4.24 . job 11.7 , 8 , 9. psal. 90.2 . jam. 1.17 . exod. 3.4 . rev. 4.8 . deut. 6.4 . exod. 34.6 , 7. mat. 28.19 . 1 joh. 5.5 . eph. 1.4 , 11. rom. 9.22 , 23. gen. 1. heb. 11.3 . gen. 1.26 , 27 , 28. col. 3.10 . eph. 4.24 . 2 tim. 3.16 . eph. 2.20 . joh. 5.39 . deut. 17.18 . rev. 1.3 . acts 8.30 . gen. 1. & 3.15 , 16. job . 20.30 , 31. & 21.24 . gen. 3.5 , 6. eccl. 7.29 . rom. 3.23 . 1 joh. 3.4 . tit. 1.13 . rom. 5.17 . gen. 6.5 . jer. 17.9 . rom. 3.10 , 11 , 12 , 13 , 14 , &c. jam. 1.14 . 1 cor. 15.14 . rom. 5.6 . rom. 8.7 . col. 1.22 . mat. 15.19 . rom. 7.7 , 14 , 17 , 18 , 23 , 24. lam. 3.39 . rom. 6.23 . gal. 3.10 . job 11.12 . & 15.14 . & 25.4 . col. 3.10 . tit. 1.13 . psal. 51.5 . eph. 2.2 , 3. gen. 6.5 . rom. 7.5 , 14 , 15 , 16 , 17 , 23 , 24. ephes. 2.2 , 3. rom. 8.7 . job 24.13 . ephes. 4.28 . col. 1.21 . psal. 110.3 . rom. 7.11 , 17 , 18 , 23 , 24. ephes. 1.4 . rom. 3.20 , 21 , 22. gal. 3.21 , 22. 1 tim. 2.5 , 6. joh. 1.14 . galat. 4.4 . rom. 9.5 . luke 1.35 . col. 2.9 . heb. 7.24 , 25. phil. 2.6 . zech. 6.13 . joh. 1.14 . 1 tim. 2.5 . heb. 2.14 . mat. 2.26 , 38. luke 1.27 , 31 , 34 , 3● . gal. 〈…〉 . heb. 〈…〉 . 1 tim. 2.5 . heb. 2.17 . heb. 7.24 . act. 15.14 , 15 , 16. 1 joh. 2.2 . heb. 7.25 . & 10.21 . & 9.24 . isa. 33.22 . & 32.1 , 2. 1 cor. 15.25 . psal. 100. acts 3.22 . joh. 1.18 . 1 pet. 1.10 , 11 , 12. joh. 15.15 . & 20.31 . gal. 4.4 . heb. 12.23 . isa. 53.2 , 3. luk. 22.44 . mat. 27.46 phil. 2.8 . 1 cor. 15.4 . acts 2.24 , 25 , 26 , 27 , 31. 1 cor. 15.4 . mark 16.19 . eph. 1.20 . acts 1.11 . & 17.31 . 1 pet. 3.22 . joh. 1.11 . tit. 3.5 , 6. eph. 1.13 , 14. 1 cor. 1.9 . eph. 2.8 . eph. 3.17 . 1 cor. 1.9 . 2 tim. 1.9 . 2 thess. 2.13 , 14. acts 2.37 . & 20.18 . ezek. 36.27 . john 6.44 , 45. rom. 3.23 , 24 , 25 , 26. eph. 1.6 , 7. tit. 3.7 . rom. 5.15 , 16 , 17 , 18. 1 cor. 1.30 . 2 cor. 5.21 act. 13.39 . 2 cor. 5.21 . phil. 3.7 , 8 , 9. rom. 10.5 . 1 john 3.1 . john 1.10 . rom. 8.14 . gal. 2.16 . 1 john 3.1 , 2. & 4.7 . & 5.1 . 2 thess. 2.13 . eph. 4.13 . rom. 6.5 , ● 7. rom. 8.29 , 30. rom. 5.1 , 2 , 5. & 14.17 . prov. 4 18. joh. 51.3 . 1 pet. 1.5 . 1 cor. 15.43 . mat. 25.23 mat. 10.32 1 joh. 3.2 . 1 cor. 13.12 . 1 thess. 4.17 , 18. 2 cor. 5.1 , 2 phil. 1.21.22 . luk 16 ●5 1 pet. 3.19 , 20. luke 16.23 , 24. acts 1.25 . 1 pet. 3.19 ps. 49.11 . john 9.28 , 29. 2 thess. 1.8 , 9. mich. 6.8 . 1 sam. 15.22 . rev. 2.14 . mat. 19.17 mat. 22.37 , 38 , 39 , 40. 1 joh. 3.4 . rom. 7.3 , 4 gen. 6.5 . rom. 3.9 , 10 , 11 , 12 , &c. ezek. 8.6 . 1 joh. 5.16 ps 78.17 , 32 , 56. exod. 34.6 rom. 3.25 , 26. gal. 4.4 . isa. 53.4 , 5 , 6 , 10 , 11. 1 pet. 2.24 . rom. 8.1 . john 5.24 . john 3.15 , 16. heb. 6.18 , 19 , 20. col. 2.12 . acts 15.9 . acts 2.36 . job 42.5 . 1 pet. 2.7 . john 3.3 . john 1.12 . isa. 26.3 , 4. phil. 3.9 . ephes. 2.8 . acts 2.37 . joh 2.12 . jer. 3.22 . & 31.18 , 19. ezek. 36.31 . 2 cor. 7.10 . isa. 1.16 , 17 heb. 6.1 , 2. zic . 12.10 . acts 2.36 . mat. 28.19 , 20. acts 2.42 , 46 , 47. neh. 8.8 . 1 cor. 14.24 , 25. acts 26.32 psal. 19.8 . rom. 1.15 , 16. acts 20.32 rom. 10.13 , 14 , 15 , 16 , 17. prov. 8.34 . 1 pet. 2.1 , 2. ps. 119.18 heb. 4.2 . 2 thess. 2.10 . jam. 1.25 . 1 pet. 3.21 1 cor. 12.13 . mat. 28.19 , 20. rom. 6.3 , 4 , 5. col. 2.12 , 13. gal. 3.27 . acts 2.38 . & 22.16 . acts 8.37 . col. 2.21 , 22. rev. 22.18 prov. 30.6 . mat. 28.19 , 20. mat. 3.16 . joh. 3.23 . acts 8.38 . rom. 6.3 . col. 2.13 . acts 2.41 , 42. & 5.13 , 14. 1 pet. 2.5 . luke 1.6 . acts 2.40 , 41 , 42. eph. 4.3 . acts 2.40 , 41 , 42 , 43 , 44 , 45 , 46 , &c. 1 cor. 16.1 , 2. heb. 10.25 . heb. 5.12 . & 6 , 1 , 2. acts 8. & 19.6 . eph. 1.13 , 14. acts 8. & 19. heb. 2.3 , 4. mat. 26.26 , 27 , 28. mark 14.21 , 22 , 23. luke 22.19 , 20. 1 cor. 11.23 , 24 , 25 , 26 , 27. acts 20.17 . 1 tim. 3.1 , 2 , &c. tit. 1.5 . 1 tim. 3.2 — 12. tit. 1.5 , 6 , 7 , 8. acts 13.3 . 1 tim. 5.22 . & 4.14 . phil. 4.6 . psal. 65.2 . 1 john 4.23 . 1 pet. 2.5 . rom. 8.26 . john 5.14 . psal. 47.7 . eccl. 5.1 , 2. jam. 5.16 . eph. 6.18 . 1 cor. 14.14 . col. 4.2 . josh. 24.15 . gen. 18.19 . jer. 10.25 . eph. 5.19 . col. 3.16 . acts 16.25 heb. 2.12 . jam. 5.13 . mat. 26.30 mar. 14.26 exod. 20. rev. 1.10 . act. 2.1 , 2. acts 20.7 . 1 cor. 16.2 1 tim. 3.2 . eph. 4.11 . 1 pet. 4.10 rom. 12.6 , 7. 1 cor. 9.9 — 14. rom. 15.27 . gal. 6.6 . 1 tim. 5.15 . 1 pet. 5.2 . gen. 2.17 . rom. 3.12 . rom. 10.5 . & 5.10 to 30. rom. 3.19 , 20. 2 cor. 3.9 , 11. rom. 7.7 , 8 , 9 , 10 , 11 , 12 , 13. gal. 3 10. zech. 6.13 . rom. 3.23 , 24 , 25 , 26. isa. 57.5 , 6 , 10 , 11. rom. 8.3 . heb. 9.15 , 16 , 17. heb. 7. ● luk. 2● 1 cor. 11. ● rom. 6.2 . & 8.16 , 17 , 1● . rom. 8.29 , 30 , 31. acts 13.48 . rom. 9.11 . 1 thess. 4.4 , 5. eph. 1.3 , 4 , 11. ● thess. 2.13 . rom. 8.28 , 29 , 30 , 31. joh. 10.28 , 29. rom. 8.38 , 39 ▪ rom. 8 . 3● ▪ 33 , 3● 2 tim. 2. ● 2 cor. 6.17 . acts 17.31 . 2 cor. 5.10 . eccles. 12. gen. 3.24 . mat. 19.5 . 1 cor. 6.16 . eph. 5.31 . rom. 7.4 . heb. 13.4 . rom. 13.1 , 2 , 3. tit. 3.1 . 1 pet. 2.13 . mat. 22.21 . exod. 20.7 . jer. 4.2 . gen. 24.2 . neh. 5.12 . heb. 6.16 , 17. exod. 20.17 . acts 5.4 . & 20.33 . notes for div a47381-e8130 rom. 8.1 . mr. tho. gilbert . dr. ames saith , that not only the sins of a justif●●● person that are past are remitted , but also in some sort these to come , num. 23.25 . joh. 5.24 . yet he distinguishes between a formal and virtual pardon : sins past , says he , are remitted to themselves , sins to come , in the subject or person sinning . a short confession of faith containing the substance of all the fundamental articles in the larger confession put forth by the elders of the baptist churches, owning personal election and final perserverance. keach, benjamin, 1640-1704. 1697 approx. 52 kb of xml-encoded text transcribed from 26 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47606 wing k86 estc r24038 07944288 ocm 07944288 40608 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47606) transcribed from: (early english books online ; image set 40608) images scanned from microfilm: (early english books, 1641-1700 ; 1209:2) a short confession of faith containing the substance of all the fundamental articles in the larger confession put forth by the elders of the baptist churches, owning personal election and final perserverance. keach, benjamin, 1640-1704. [7], 40 p. [s.n., london : 1697?] dedicatory signed: b. keach. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng baptists -doctrines. 2005-05 tcp assigned for keying and markup 2005-06 apex covantage keyed and coded from proquest page images 2005-07 haley pierson sampled and proofread 2005-07 haley pierson text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion confession of faith containing the substance of all the fundamental articles in the larger confession , put for t 〈…〉 the elders of the bapti 〈…〉 churches , owning personal electio 〈…〉 final perseverance . acts 24. 14. after the way 〈…〉 heresy , so worship we the go 〈…〉 ther 's , believing all things wh 〈…〉 in the law and the prophets 〈…〉 london ▪ printed in the 〈…〉 the articles of the faith of the. church of christ , or congregation meeting at horsley-down , benjamin keach , pastor , as asserted this 10th of the 6th month , 1697. london ; printed in the year 1697. to the congregation with whom i am a member ( and the unworthy overseer ) who are in god the father , and in our lord jesus christ ; grace mercy and peace be multiplied . most dear and beloved in christ : i hope i can say ( with the holy apostle ) that you are by me dearly beloved , my joy , and my crown ; yea you are my honour , and in you i would rejoice , being the ornament of my poor ministry , by which the most of you have ( through the blessing of god ) been converted to jesus christ : and if you stand fast in the faith in one spirit , striving together for the faith of the gospel , and do adorn your profession , living in love , and endeavouring to keep the unity of the spirit in the bond of peace , you will cause my latter days to be most sweet and comfortable to me , after all those troubles , sorrows , and reproaches i have met with , both from within and from without . evident it is god hath most eminently appeared to strengthen your hands : tho the archers have sorely grieved you , and shot at you , yet your bow abideth in strength ; and that the arms of your hands may still abide strong by the arm of the mighty god of jacob , shall be my continual prayers . my brethren , i here present you with that which you have so long waited for , and desired me to endeavour to do , viz. to state an account of the most concerning articles of your faith , which you have heard read , and have approved of , and which i thought good no longer to delay the doing of . ( 1. ) not knowing how soon i may put off this tabernacle , and therefore would leave behind me an account of that holy doctrine and order , in which through grace you are established ( for at your desire also i have drawn up the whole rules of your holy discipline , which you may have added unto this , and bound up together ) . ( 2. ) and the rather i have done this , because the general and more large confession of the faith of our churches , is now out of print ; but that is not all , for that being 12 d. price , some cannot well purchase it . ( 3. ) and also that all men may see what our faith is , and that we differ not from our brethren who bear other names in any fundamental point or article of faith ; and that they may discern the difference between you and some that bear the same name with you . ( 4. ) tho you agree in the general with all other churches of the same faith , in all those articles there inserted , yet therein your whole faith is not comprehended , viz. that of imposition of hands upon baptized believers as such , and singing of god's praise , &c. because some of our churches dissent from us therein : yet my desire is you would nevertheless shew all tenderness , charity and moderation to such as differ from you in those cases , and not refuse communion with them ; and indeed your late sweet temper appears to be such , that i need not press you to this . all that i shall say more , is to entreat you to labour after holiness , and to awake out of sleep , that you may adorn your sacred profession , and prepare to meet the lord ; that as you have a good doctrine , you may also have a holy and good conversation ; and then we need not fear who can harm us , whilst we are followers of that which is good , o let us bear one with another . and if in any thing we differ , let us avoid all animosities . brethren , great things are near , watch and pray , look out and be ready . but at present i shall conclude with the words of the apostle , finally , brethren , farewel ; be perfect , be of good comfort , be of one mind , live in peace , and the god of love and peace shall be with you . so prays your unworthy brother , pastor , overseer , and servant , who earnestly desires your prayers also , from my house in freemans-lane by horsley-down , southwark . aug. 16. 1697. b. keach . that the following articles contain what the foresaid church believes concerning those truths asserted therein , we whose names are hereunto subscribed , do testify in the name and by the appointment of the whole congregation , the 10th day of the 6th month , commonly called august , 1697. benjamin keach , pastor . benjamin stinton , teacher . john roberts , edward foley , joshua farrow , tho. stinton , john valley , isaac ballard , deacons . john hoar , sen . edward newbury , tho. turner , john seamor , ephraim wilcocks , james wilmott , daniel dines , richard thoubals , john weston , john clark , tho. ayers , john york , george starkey , sen . benj. harris , george starkey , jun. john beavis , tho. hill , joseph berry , william farmworth , joseph jennings , john fowle , sen . tho. fowle , john fowle , jun. henry skeer , john greensmith , jeremiah lions , william putman , nath. holden , william cattrel , tho. harvey , tho. richford , joseph worley , peter carter , william forister , sam. cox. john sparke , james king , william deale , simon agars , john hoar , jun. tho. gunning , william mais . the articles of faith of the church of christ meeting at horsley-down . of god , and of the holy trinity . i. we do believe , declare and testify , that there is but one only living and true god , who is a spirit infinite , eternal , immense and unchangeable in his being , wisdom , power , holiness , justice , goodness , truth and faithfulness . ii. that there are three persons in the godhead , the father , the son , and holy spirit ; and that these three are one god , the same in essence , equal in power and glory . of the decrees of god. iii. that the decrees of god are his eternal purpose according to the counsel of his will , whereby for his own glory he hath foreordained whatsoever comes to pass , even those evils that his wisdom and justice permits for the manifestation of the glory of those his attributes : and that god executes his decrees in the works of creation and providence . of creation . iv. that the works of creation are god's creating all things of nothing by his word of power , in six days , and all very good . that god created man male and female , after his own image , in knowledg , righteousness , and holiness , with power and dominion over the creatures . of god's providence . v. we believe that god's works of providence are his most holy , wise , and powerful preserving , and governing all his creatures , and their actions . of the holy scriptures . vi. we believe the holy scriptures of the old and new testament are the word of god , and are the only rule of faith , and practice ; all things being contained therein that are necessary for us to know concerning god , and our duty unto him , and also unto all men. that all persons ought to read , hear , and understand the holy scriptures . that the light of nature , and works of providence , tho they declare plainly there is a god , yet not so effectually as the holy scriptures ; nor can we know without them how , and in what space of time god created all things . neither came we any other ways but by the holy scriptures to the knowledg of christ the blessed mediator ; which indeed none can savingly know but by the word and spirit of god. of original sin. vii . we do believe , that god having created man , he entered into a covenant of life with him , upon the condition of perfect obedience ; making the first adam a common head to all his seed : and that our first parents being left to the freedom of their own will , fell from the estate wherein they were created , by eating of the forbidden fruit : and that adam being set up as a publick person , we all sinned in him , and fell with him into a state of sin , of wrath and misery ; the sinfulness of which state consists in the guilt of adam's first sin , the want of original righteousness , and the corruption of our whole nature : from whence all actual sins proceed , as water out of a filthy and an unclean fountain . so that not only by imputation all men became sinners in the first adam , but also as the same corrupt nature is conveyed to all his posterity , who descend from him in ordinary generation . by this sin all mankind lost the image of god , and communion with him , being liable to all the miseries of this life , and to death it self ; and also are dead in sins and trespasses , and obnoxious to the wrath of god , and the eternal pains of hell for ever . hence we say that all are conceiv'd and born in sin , and are the children of wrath , even the elect as well as others , being wholly defiled in all the faculties and parts of soul and body , and utterly indisposed and disabled to do any thing that is spiritually good , and wholly inclined with a strong propensity to all things that are evil . of man's free-will . viii . we believe man in his state of innocency had freedom of will to do good ; but by the fall he hath utterly lost all that power and ability , being wofully depraved in all the faculties of his soul ; there being in the will and mind of all naturally much enmity against god , and a total aversion to him , and to every thing that is spiritually good ; loving darkness , and rebelling against the light. but when a man is renewed by divine grace , tho there is no force put upon the will , yet it is made willing , and acts freely , in the day of god's power : tho the work is not perfect in any faculty in the regenerate , nor will be in this life . of christ the mediator . ix . we believe that god having , out of his own meer good pleasure , and infinite ▪ love , elected some persons of the lost seed of the first adam unto everlasting life , from all eternity , did enter into a covenant of grace with the second person of the trinity , ( who was set up as the common head of all the elect ) to deliver them out of the state of sin and misery , and to bring them into a state of salvation and eternal happiness . that the second person in the godhead , ( being the eternal son of god , coessential , and coequal with the father ) according to that holy covenant and compact that was between them both , became man , or assumed our nature , and so was , and continueth to be god and man in two distinct natures , in one person for ever . and that he the son of god by his becoming man , did take unto him a true body , and reasonable soul , being conceived by the holy spirit in the womb of the virgin , and was born of her , yet without sin. of the offices of christ . x. we believe that the lord jesus christ , who is our redeemer , and the one blessed mediator between god and man , executeth a threefold office , both the office of a priest , the office of a king , and the office of a prophet . first , that he executeth the office of a priest , ( 1. ) in his once offering up himself a sacrifice , to satisfy divine justice , and to reconcile god to us , and us to god. ( 2. ) and in making continual intercession for us , that the merits of his blood may be made effectual unto us . secondly , that he executeth the office of a king in subduing us unto himself , and in giving us laws and holy precepts , by which we ought to walk ; and also in his restraining and conquering all his , and our enemies . thirdly , that he executeth the office of a prophet , in revealing to us by his word and spirit , the whole will of god concerning all things that appertain to faith and practice . of christ's humiliation and exaltation . xi . we believe that christ's humiliation consisted in that great condescension of his in assuming our nature , and being born in a low condition , made under the law , undergoing the many miseries of this life , the wrath of god , the curse of the law , and the ignominious death of the cross , continuing under death for a time . and that his exaltation consisteth in his rising again from the dead the third day , and in his ascending up into heaven , in sitting at the right-hand of ▪ god ; angels , powers , and principalities being made subject unto him ; and in his being made judg of the quick and dead . of effectual calling . xii . we do believe that we are made partakers of the redemption purchased by christ , by the effectual application of his merits , &c. unto us by the holy spirit , thereby uniting us to christ in effectual calling : and that effectual calling is the work of god's free grace , who by his spirit works faith in us , who are altogether passive therein ; and convincing us of sin and misery , enlightning our minds in the knowledg of christ , and renewing our wills , and changing our whole hearts , he doth perswade and enable us to imbrace jesus christ freely , as he is offered in the gospel . of justification . xiii . we do believe justification is a free act of god's grace , through that redemption which is in christ , ( who , as our head , was acquitted , justified , and discharged , and we in him , when he rose from the dead ) and when applied to us , we in our own persons are actually justified , in being made and pronounced righteous , through the righteousness of christ imputed to us ; and all our sins , past , present , and to come , for ever pardon'd ; which is receiv'd by faith alone . and that our sanctification , nor faith it self , is any part of our justification before god ; it not being either the habit , or act of believing , or any act of evangelical obedience imputed to us , but christ , and his active and passive obedience only , apprehended by faith : and that faith in no sense tends to make christ's merits more satisfactory unto god ; but that he was as fully reconciled and satisfied for his elect in christ by his death before faith as after ; otherwise it would render god only reconcileable , ( not reconciled ) and make faith part of the payment or satisfaction unto god , and so lessen the merits of christ , as if they were defective or insufficient . yet we say , it is by faith that we receive the atonement , or by which means ( as an instrument ) we come to apprehend and receive him , and to have personal interest in him , and to have our free justification evidenced to our own consciences . of adoption . xiv . we believe adoption is an act of god's free grace , whereby such who were the children of wrath by nature , are received into the number , and have right to all the privileges of the sons of god ; and that such who are adopted , are also by the spirit regenerated , and hence said to be born of god. of sanctification . xv. that sanctification is the work of god's free grace also , whereby we are renewed in the whole man after the image of god , and are inabled more and more to die unto sin , and live unto righteousness . and that the benefits we receive , and which flow from or accompany justification , are adoption , sanctification , peace of conscience , manifestations of god's love , joy in the holy ghost , an increase of grace , an assurance of eternal life , and final perseverance unto the end . of the souls of men at death . xvi . we believe , that at death the souls of believers are made perfect in holiness , and do immediately pass into glory ; and their bodies dying in union with christ , or dying in the lord , do rest in their graves till the resurrection , when they shall be raised up in glory . and that their souls being reunited to their bodies , they shall be openly acknowledged , and acquitted , and made compleatly blessed , both in soul and body , and shall have the full injoyment of god to all eternity . and that the souls of the wicked at their death are cast into hell , or are in torment : and that their bodies lie in the grave under wrath , and shall by virtue of the power of christ be raised from the dead ; and their souls being re-united to their bodies , shall be judged and condemned , and cast into a furnace of fire , or into unspeakable torment , with the devil and his angels , for ever and ever . of the law. xvii . we believe god requires obedience of man , and that the rule of that obedience is the moral law as it is in the hands of christ ; which teacheth all persons their duty to god , and to man ; the sum of all being this , to love the lord our god with all our hearts , with all our souls , and with all our strength , and our neighbours as our selves . and that tho the law is abolished as a covenant of works , and as so considered , we are dead to it , and that dead to us ; yet it remains as a rule of life and righteousness for ever . xviii . we believe no mere man , since the fall , is able in this life perfectly to keep the holy law of god ; and that every offence against the law deserves eternal death , tho some sins are more heinous in god's sight than others . and that god , as a simple act of mercy , will not , doth not , pardon any man ; neither doth it seem consistent with his holiness and justice so to do , without a full satisfaction : wherefore he substituted christ in our room and stead , perfectly to keep the whole law , and to die , or bear that wrath which we deserved for our breaking of it ; he being pleased in his infinite love and grace to transfer our sins , guilt and punishment , upon his own son , ( who took our nature upon him , as our blessed head and representative ) that his active obedience and righteousness might be our just title unto eternal life ; and his death ( who bore our hell-torments ) be our full discharge from the wrath of god , and eternal condemnation . and that all who would receive this title , and have this discharge so as to escape god's wrath , and the curse of the law , must fly to christ , and lay hold on him by faith ; which faith is known by its fruits , having lively , sin-killing , soul-humbling , self-abasing , christ-exalting , and heart-purifying operations , always attending it . of faith and repentance . xix . we believe that faith is a saving grace , or the most precious gift of god ; and that it is an instrument whereby we receive , take hold of , and wholly rest upon jesus christ , as offered to us in the gospel . that repentance unto life is also a saving grace , whereby a sinner , out of a true sense of sin , and apprehension of god's mercy in christ , doth with grief and hatred of his sins , turn from them . and that tho repentance is in order of nature called the first principle of the doctrine of christ , yet we believe no man can savingly repent , unless he believes in jesus christ , and apprehends the free pardon and forgiveness of all his sins through the blood of the everlasting covenant , and the sight and sense of god's love in a bleeding saviour ; being that only thing that melts and breaks the stony heart of a poor sinner , as the sight of a free pardon from a prince humbles the stout heart of a rebellious malefactor . of the means of grace . xx. we believe that the outward and more ordinary means , whereby christ communicates to us the benefits of redemption , are his holy ordinances , as prayer , the word of god , and preaching , with baptism , and the lord's supper , &c. and yet notwithstanding it is the spirit of god that maketh prayer , reading , &c. and specially the preaching of the word , effectual to the convincing , converting , building up , and comforting , through faith , all the elect of god unto salvation . and that it is the duty of all , that the word may become effectual to their salvation , to attend upon it with all diligence , preparation , and prayer , that they may receive it with faith and love , and lay it up in their hearts , and practise it in their lives . of baptism . xxi . we believe that baptism is a holy ordinance of christ , or a pure gospel-institution ; and to be unto the party baptized , a sign of his fellowship with christ in his death , burial , and resurrection , and of his being grafted into him , and of remission of sins , and of his giving himself up to god , through jesus christ , to walk in newness of life . we also believe that baptism ought not to be administred to any but to those who actually profess repentance towards god , and faith towards our lord jesus christ . that the infants of believers ought not to be baptized , because there is neither precept , or example , or any certain consequence in the holy scripture for any such practice : and we ought not to be wise above what is written . and that a human tradition or custom ought not to be regarded , but that it is sinful , and abominable . we believe also that baptism is only rightly administred by immersion , or dipping the whole body in water , into the name of the father , and of the son , and of the holy spirit ; according to christ's institution , and the practice of the apostles ; and not by sprinkling , or pouring of water , or dipping some part of the body in water , after the tradition of men. and that it is the indispensible duty of such who are baptized , to give up themselves to some particular orderly church of jesus christ , and to walk in all the commandments and ordinances of the lord blameless : baptism being an initiating ordinance . of a true church . xxii . we believe a true church of christ is not national , nor parochial , but doth consist of a number of godly persons , who upon the profession of their faith and repentance have been baptized , and in a solemn manner have in a holy covenant given themselves up to the lord , and to one another , to live in love , and to endeavour to keep the unity of the spirit in the bond of peace : among whom the word of god is duly and truly preach'd ; and holy baptism , the lord's supper , and all other ordinances are duly administred , according to the word of god , and the institution of christ in the primitive church : watching over one another , and communicating to each other's necessities , as becometh saints ; living holy lives , as becomes their sacred profession ; and not to forsake the assembling themselves , as the manner of some is ; or to take leave to hear where they please in other places when the church is assembled , but to worship god , and feed in that pasture , or with that church , with whom they have covenanted , and given up themselves as particular members thereof . of laying on of hands . xxiii . we believe that laying on of hands ( with prayer ) upon baptized believers , as such , is an ordinance of christ , and ought to be submitted unto by all such persons that are admitted to partake of the lord's supper ; and that the end of this ordinance is not for the extraordinary gifts of the spirit , but for a farther reception of the holy spirit of promise , or for the addition of the graces of the spirit , and the influences thereof ; to confirm , strengthen , and comfort them in christ jesus ; it being ratified and established by the extraordinary gifts of the spirit in the primitive times , to abide in the church , as meeting together on the first day of the week was , act. 2. 1. that being the day of worship , or christian sabbath , under the gospel ; and as preaching the word was , acts 10. 44. and as baptism was , mat. 3. 16. and prayer was , acts 4. 31. and singing psalms , &c. was , acts 16. 25 , 26. so this of laying on of hands was , acts 8. & ch . 19. for as the whole gospel was confirmed by signs and wonders , and divers miracles and gifts of the holy ghost in general , so was every ordinance in like manner confirmed in particular . of the lord's supper . xxiv . we believe that the holy ordinance of the lord's supper , which he instituted the night before he was betrayed , ought to be observed to the end of the world ; and that it consisteth only in breaking of bread , and drinking of wine , in remembrance of christ's death ; it being appointed for our spiritual nourishment , and growth in grace , and as a farther engagement in , and to all duties we owe to jesus christ , and as a pledg of his eternal love to us , and as a token of our communion with him , and one with another . and that due preparation and examination is required of all that ought to partake thereof ; and that it cannot be neglected by any approved and orderly member without sin. of church-officers . xxv . we do believe that every particular church of christ is independent ; and that no one church hath any priority or super-intendency above or over another : and that every church ought to be organical : that an elder , or elders , a deacon , or deacons , ought to be elected in every congregation , according to those holy qualifications laid down in the word of god : and that the said elders and deacons so chosen , ought solemnly to be ordained with prayer , and laying on of hands of the eldership . that such churches as have not officers so ordained , are disorderly , there being something still wanting . of prayer . xxvi . we believe prayer is a holy ordinance of god , and that it ought to be performed by the help and assistance of the holy spirit ; and that not only the prayer christ taught his disciples , but the whole word of god is to be our rule how to pray , and pour forth our souls unto god : and that it is the indispensible duty of all godly families ( and others also ) as well as private christians , daily to pray for all things they need , and to give thanks every day for all good things they receive : and that the omission of this duty is a great scandal to religion , and a great evil when it is carelesly or negligently performed . of singing of psalms , &c. xxvii . we believe that singing the praises of god , is a holy ordinance of christ , and not a part of natural religion , or a moral duty only ; but that it is brought under divine institution , it being injoined on the churches of christ to sing psalms , hymns , and spiritual songs ; and that the whole church in their publick assemblies ( as well as private christians ) ought to sing god's praises , according to the best light they have received . moreover , it was practised in the great representative church , by our lord jesus christ with his disciples , after he had instituted and celebrated the sacred ordinance of his holy supper , as a commemorative token of redeeming love. of the christian sabbath . xxviii . we believe that one day in seven , ought to be solemnly observed in the worship of god ; and that by moses's law the jews and proselyted strangers were to keep the seventh day : but from the resurrection of christ the first day of the week ought by all christians to be observed holy to the lord , that being called the lord's day ; and the first time the church met together after christ's ascension was on the day of pentecost , which was the first day of the week , as tradition hath handed it down : and on that day the church also met together to break bread , and make collections for the poor saints : and no mention is made that any one gospel-church kept the jewish sabbath in all the new testament . and we believe that an apostolical precedent is equivalent to an apostolical precept in this case . of ministers , and their maintenance . xxix . we do believe that every brother that hath received a gift to preach , having first pass'd the probation of the church , and being regularly called by the same , ought to exercise the said gift to the edification of the church when desired ; and that no brother ought to take upon him to preach , until he has a lawful call so to do . moreover , we believe that it is the indispensible duty of every church , according to their ability , to provide their pastor , or elders , a comfortable maintenance ; as god hath ordained , that he that preaches the gospel , should live of the gospel , and not of his own labour ; but that he should wholly give himself up to the work of the ministry , and to watch over the flock , being to be freed from all secular business , and encumbrances of the world : and yet that it is abominable evil for any man to preach the gospel for filthy lucre sake , but he must do it of a ready mind . of the first covenant . xxx . we believe that the first covenant , or covenant of works , was primarily made with adam , and with all mankind in him , by virtue of which he stood in a justified state before the fall , upon the condition of his own perfect and personal obedience . but by the fall he made himself uncapable of life by that covenant . that the law god gave by moses to israel , was of the same nature of that given to adam , being a second ministration of it ; but not given for life , but to make sin exceeding sinful , and to shew how unable man was in his fallen state to fulfil the righteousness of god ; and so ( with the ceremonial law ) it was given in subserviency to the gospel , as a schoolmaster to bring sinners to christ . of the new and second covenant . xxxi . we believe the covenant of grace was primarily made with the second adam , and in him with all the elect , who as god-man , or mediator , was set up from everlasting as a common person , or as their head and representative ; who freely obliged or ingaged himself to the father for them , perfectly to keep the whole law in their nature that had sinned , and to satisfy divine justice by bearing their sins upon his own body , i. e. the guilt of all their sins , which were laid upon him : and that he sustain'd that wrath and curse in his body and soul , that was due to them for all their transgrestions : and having received their discharge from wrath and condemnation , he gives it out to all that believe in him , and obtain union with him , who are thereby brought actually into the said new covenant , and have a personal right to all the blessings thereof . of election . xxxii . we do believe that god from all eternity , according unto the most wise and holy counsel of his own will , freely and unchangeably decreed and ordained , for the manifestation of his own glory , some angels , and some of the lost sons and daughters of adam , unto eternal life ; and that their number is so certain and definite , that it cannot be either increased or diminished : and that others are left or passed by under a decree of preterition . and that those of manking that are predestinated and fore-ordained , are particularly and personally design'd unto eternal life : and these god , according to his eternal and immutable purpose , and good pleasure of his will , did chuse in christ ( the head of this election ) unto everlasting glory , of his meer free grace , without any foreseen faith or obedience and perseverance therein , or any thing in the creature as a condition or cause moving him thereunto ; and all this only to the praise of his own glorious grace . of final perseverance . xxxiii . we believe all those whom god hath chosen , and who are effectually called , justified , and sanctified in jesus christ , can neither totally , nor finally fall away from a state of grace ; but shall certainly persevere therein unto the end , and eternally be saved ; and this by virtue of their election , or the immutable decree of god , and the unchangeable love of god the father ; and by virtue of their union with christ , together with his death , resurrection , and intercession ; as also from the nature of the covenant of grace , and suretyship of christ ; and through the indwelling of the holy spirit , who abideth in them for ever . of the resurrection . xxxiv . we believe that the bodies of all men , both the just and unjust , shall rise again at the last day , even the same numerical bodies that die ; tho the bodies of the saints shall be raised immortal and incorruptible , and be made like christ's glorious body : and that the dead in christ shall rise first . of eternal judgment . xxxv . we believe that god hath appointed a day in which he will judg the world in righteousness by jesus christ , or that there shall be a general day of judgment , when all shall stand before the judgment-seat of christ , and give an account to him for all things done in this body : and that he will pass an eternal sentence upon all , according as their works shall be . of marriages . xxxvi . we believe marriage is god's holy ordinance , that is to say between one man and one woman : and that no man ought to have more than one wife at once : and that believers that marry , should marry in the lord , or such that are believers , or godly persons ; and that those who do otherwise , sin greatly , in violating god's holy precept : and that ministers as well as others may marry ; for marriage is honourable in all . of civil magistrates . xxxvii . we do believe the supream lord of heaven and earth hath ordained magistrates for the good of mankind : and that it is our duty in all civil and lawful things to obey them for conscience sake ; nay , and to pray for all that are in authority , that under them we may live a godly and peaceable life : and that we ought to render unto cesar the things that are cesar's , and to god the things that are god's . of lawful oaths . xxxviii . we do believe it is lawful to take some oaths before the civil magistrate ; an oath of confirmation being to put an end to all strife : nay , and that it is our duty so to do when lawfully called thereunto : and that those that swear , ought to swear in truth , in righteousness , and in judgment . of personal propriety . xxxix . we do believe that every man hath a just and peculiar right and propriety in his own goods , and that they are not common to others ; yet we believe that every man is obliged to administer to the poor saints , and to the publick interest of god , according to his ability , or as god hath blessed him . finis . postscript . there is something contained in the 13th article that may seem to want some explication , in these words ( speaking of a man actually and personally justified ) that his sins past , present , and to come , are all forgiven : we believing that if any sins of a justified person were afterwards charged upon him , it must of necessity make a breach in his unalterable and everlasting justification , which is but one act in god ; hence there is no condemnation to them which are in christ jesus : yet i find an able and worthy writer distinguisheth pardon of sin thus , viz. 1. fundamentally in christ , as a common person of all the elect before faith , which lieth in christ making full satisfaction for all their sins , meriting faith for them , &c. 2. actual , of all the elect in christ on believing ; this actual pardon being nothing else but the actual possession in their own persons of their fundamental pardon in the person of christ : and dr. tho. goodwin speaks to the same purpose , to which i agree . and that this actual pardon of the legal guilt is twofold . 1. formal , of all their sins past , removing their legal guilt . 2. virtual , of all their sins to come , preventing their legal guilt . dr. ames speaks to the same purpose , and many others . i cannot see how a believer should be for ever formally justified from all sins past , present , and to come , and yet not formally pardoned . this author which i have lately met with , distinguisheth well between legal guilt and gospel guilt ; the first obliging to divine wrath , or eternal punishment ; the latter , i. e. gospel guilt , obliging to gospel , or fatherly chastisement for gospel-sins . now i see not but that as soon as a believer is personally justified , all his sins , tho not yet committed , as to legal guilt , or vindictive wrath , i. e. that guilt that obliges to eternal condemnation , are pardoned , for the reason before . saith he , virtual pardon keeps off legal guilt where it would be . to which i reply , if it be kept off , so that it never comes upon believers , then it follows they were actually pardon'd before in that respect : yet he says , sins cannot be said to be formally pardon'd before formally committed ; but says , no guilt can come upon them to condemnation , tho new guilt ; yet no new legal guilt , because always justified . we see no hurt if his terms be admitted . object . what do believers then pray for , when they pray for the pardon of sin ? answ . 1. that god would not chastise them sorely , or afflict them as a father , according to the greatness of their offences . 2. that if his chastning hand is upon us , he would be pleased graciously to remove it . 3. that he would be pleased to clear up to our consciences , or give us the evidence of our pardon through christ's merits , and that we may know we are compleat in christ , or without spot before the throne in our free justification . 4. nay , believers are to pray to god to remove that sin from them ( saith this worthy author ) whose desert of punishment cannot be removed from it ; and to spread their sins before the lord in the highest sense of the deepest demerit of all legal punishment , so that they may put the higher accent upon the free grace of god , and estimate upon the full satisfaction of christ , whereby their persons are so fully freed from all actual obligation to any legal punishment , the whole and utmost whereof their sins deserve . 5. moreover , that god would continue , and never revoke his most gracious pardon , till he pronounceth the final sentence of it at the day of judgment , ( as well this author notes ) for a renewed sense and assurance of its grant and continuance : and thus to pray , saith he , there are both precepts and promises . finis . notes, typically marginal, from the original text notes for div a47606-e1080 joh. 4. 24. job 11. 7 , 8 , 9. psal . 90. 2. jam. 1. 17. exod. 3. 4. rev. 4. 8. deut. 6. 4. exod. 34. 6 , 7. mat. 28. 19. 1 joh. 5. 5. eph. 1. 4 , 11. rom. 9. 22 , 23. gen. 1. heb. 11. 3. gen. 1. 26 , 27 , 28. col. 3. 10. eph. 4. 24. 2 tim. 3. 16. eph. 2. 20. joh. 5. 39. deut. 17. 18. rev. 1. 3. acts 8. 30. gen. 1. & 3. 15 , 16. joh. 20. 30 , 31. & 21. 24. gen. 3. 〈◊〉 , 6. eccl. 7. 29. rom. 3. 23. 1 joh. 3. 4. tit. 1. 13. rom. 5. 17. gen. 6. 5. jer. 17. 9. rom. 3. 10 , 11 , 12 , 13 , 14 , &c. jam. 1. 14. 1 cor. 15. 14. rom. 5. 6. rom. 8. 7. col. 1. 22. mat. 15. 19. rom. 7. 7 , 14 , 17 , 18 , 23 , 24. lam. 3. 39. rom. 6. 23. gal. 3. 10. job 11. 12. & 15. 14. & 25. 4. col. 3. 10. tit. 1. 13. psal . 51. 5. eph. 2. 2 , 3. gen. 6. 3. rom. 7. 5 , 14 , 15 , 16 , 17 , 23 , 24. ephes . 2. 2 , 3. rom. 8. 7. job 24. 13. ephes . 4. 28. col. 1. 21. psal . 110. 3. rom. 7. 11 , 17 , 18 , 23 , 24. ephes . 1. 4. rom. 3. 20 , 21 , 22. gal. 3. 21 , 22. 1 tim. 2. 5 , 6. joh. 1. 14. galat. 4. 4. rom. 9. 5. luke 1. 35. col. 2. 9. heb. 7. 24 , 25. phil. 2. 6. zech. 6. 13. joh. 1. 14. 1 tim. 2. 5. heb. 2. 14. mat. 2. 26 , 38. luke 1. 27 , 31 , 34 , 35. gal. 〈…〉 heb. 4. 〈…〉 1 tim. 2. 5. heb. 2. 17. heb. 7. 24. act. 15. 14 , 15 , 16. 1 joh. 2. 2. heb. 7. 25. & 10. 21. & 9. 24. isa . 33. 22. & 32. 1 , 2. 1 cor. 15. 25. psal . 100. acts 3. 22. job . 1. 18. 1 pet. 1. 10 , 11 , 12 , joh. 15. 15. & 20. 31. gal. 4. 4. heb. 12. 23. isa . 53. 2 , 3. luk. 22. 44 mat. 27 ▪ 46 phil. 2. 8. 1 cor. 15. 4. acts 2. 24 , 25 , 26 , 27 , 31. 1 cor. 1● . 4. mark 16. 19. eph. 1. 20. acts 1. 11. & 17. 31 ▪ 1 pet. 3. 22. joh. 1. 11. tit. 3. 5 , 6. eph. 1. 13 , 14. 1 cor. 1. 9. eph. 2. 8. eph. 3. 17. 1 cor. 1. 9. 2 tim. 1. 9. 2 thess . 2. 13 , 14. acts 2. 37. & 20. 18. ezek. 36. 27. john 6. 44 , 45. rom. 3. 23 , 24 , 25 , 26. eph. 1. 6 , 7. tit. 3. 7. rom. 5. 15 , 16 , 17 , 18. 1 cor. 1. 30 2 cor. 5. 21 act. 13. 39. 2 cor. 5. 21. phil. 3. 7 , 8 , 9. rom. 10. 5. 1 john 3. 1. john 1. 10. rom. 8. 14. gal. 2. 16. 1 john 3. 1 , 2. & 4. 7. & 5. 1. 2 thess . 2. 13. eph. 4. 13. rom. 6. 5 , 〈◊〉 . 7. rom. 8. 29 , 30. rom. 5. 1 , 2 , 5. & 14. 17. prov. 4 18. 1 joh. 51. 3. 1 pet. 1. 〈◊〉 . 1 cor. 15. 43. mat. 25. 23 mat. 10. 32 1 joh. 3. 2. 1 cor. 13. 12. 1 thess . 4. 17 , 18. 2 cor. 5. 1 , 2 phil. 1. 21. 22. luk 16 ▪ 5 1 pet. 3. 19 , 20. luke 16. 23 , 24. acts 1. 25. 1 pet. 3. 19 ps . 49. 11. john 9. 28 , 29. 2 thess . 1. 8 , 9. mich. 6. 8. 1 sam. 15. 22. rev. 2. 14. mat. 19. 17 mat. 22. 37 , 38 , 39 , 40. 1 joh. 3. 4. rom. 7. 3 , 4 gen. 6. 5. rom. 3. 9 , 10 , 11 , 12 , &c. ezek. 8. 6. 1 joh. 5. 16 ps 78. 17 , 32 , 56. exod. 34. 6 ▪ rom. 3. 25 , 26. gal. 4. 4. isa . 53. 4 , 5 , 6 , 10 , 11. 1 pet. 2. 24. rom. 8. 1. john 5. 24. john 3. 15. 16. heb. 6. 18 , 19 , 20. col. 2. 12. acts 15 , 9. acts 2. 36. job 42. 5. 1 pet. 2. 7. john 3. 3. john 1. 12. isa . 26. 3 , 4. phil. 3. 9. ephes . 2. 8. acts 2. 37. joel 2. 12. jer. 3. 22. & 31. 18 , 19. ezek. 36. 31. 2 cor. 7. 10 isa . 1. 16 , 17 heb. 6. 1 , 2. zec. 12. 10. acts 2. 36. mat. 28. 19 , 20. acts 2. 42 , 46 , 47. neh. 8. 8. 1 cor. 14. 24 , 25. acts 26. 32 psal . 19. 8. rom. 1. 15 , 16. acts 20. 32 rom. 10. 13 , 14 , 15 , 16 , 17. prov. 8. 34. 1 pet. 2. 1 , 2. ps . 119. 18 heb. 4. 2. 2 thess . 2. 10. jam. 1. 25. 1 pet. 3. 21 1 cor. 12. 13. mat. 28. 19 , 20. rom. 6. 3 , 4 , 5. col. 2. 12 , 13. gal. 3. 27. acts 2. 38. & 22. 16. acts 8. 37. col. 2. 21 , 22. rev. 22. 18 prov. 30. 6. mat. 28. 19 , 20. mat. 3. 16. joh. 3. 23. acts 8. 38. rom. 6. 3. col. 2. 13. acts 2. 41 , 42. & 5. 13 , 14. 1 pet. 2. 5. luke 1. 6. acts 2. 40 , 41 , 42. eph. 4. 3. acts 2. 40 , 41 , 42 , 43 , 44 , 45 , 46 , &c. 1 cor. 16. 1 , 2. heb. 10. 25. heb. 5. 12. & 6. 1 , 2. acts 8. & 19. 6. eph. 1. 13 , 14. acts 8. & 19. 〈…〉 heb. 2. 3 , 4. a 4 ▪ 4 ▪ ●at . 26. 26 , 27 , 28. mark 14. 21 , 22 , 23. luke 22. 19 , 20. 1 cor. 11. 23 , 24 , 25 , 26 , 27. acts 20. 17. 1 tim. 3. 1 , 2 , &c. tit. 1. 5. 1 tim. 3. 2 — 12. tit. 1. 5 , 6 , 7 , 8. acts 13. 3. 1 tim. 5. 22. & 4. 14. phil. 4. 6. psal . 65. 2. john 4. 23. 1 pet. 2. 5. rom. 8. 26. john 5. 14. psal . 47. 7. eccl. 5. 1 , 2. jam. 5. 16. eph. 6. 18. 1 cor. 14. 14. col. 4. 2. josh . 24. 15. gen. 18. 19. jer. 10. 25. eph. 5. 19. col. 3. 16. acts 16. 25 heb. 2. 12. jam. 5. 13. mat. 26. 30 mar. 14. 26 exod. 20. rev. 1. 10. act. 2. 1 , 2. acts 20. 7. 1 cor. 16. 2 1 tim. 3. 2. eph. 4. 11. 1 pet. 4. 10 rom. 12. 6 , 7. 1 cor. 9. 9 — 14. rom. 15. 2● . gal. 6. 6. 1 tim. 5. 15. 2 pet. 5. 2. gen. 2. 17. rom. 3. 12. rom. 10. 5. & 5. 10 to 20. rom. 3. 19 , 20. 2 cor. 3. 9 , 11. rom. 7. 7 , 8 , 9 , 10 , 11 , 12 , 13. gal. 3. 10. zech. 6. 13. rom. 3. 23 , 24 , 25 , 26. isa . 57. 5 , 6 , 10 , 11. rom. 8. 3. heb. 9. 15 , 16 , 17. heb. 7. 22. luk. 22. 2 〈…〉 1 cor. 11. 2 〈…〉 rom. 6. 2 〈…〉 & 8. 16 , 17 , 18. rom. 8. 29 , 30 , 31. acts 13. 48. rom. 9. 11. 〈◊〉 . thess . 4. 4 , 5. 〈…〉 ph . 1. 3 , 4 , 11. 2 thess . 2. 13. rom. 8. 28 , 29 , 30 , 31. joh. 10. 28 , 29. rom. 8. 38 , 39 rom. 8. 3 〈…〉 33 , 3 〈…〉 2 tim. 2. 2 cor. 6. 17. acts 17. 31. 2 cor. 5. 10. eccles . 12. gen. 3. 24. mat. 19. 5. 1 cor. 6. 16. eph. 5. 31. rom. 7. 4. heb. 13. 4. rom. 13. 1 , 2 , 3. tit. 3. 1. 1 pet. 2. 13 : mat. 22. 21. exod. 20. 7. jer. 4. 2. gen. 24. 2. neh. 5. 12. heb. 6. 16 , 17. exod. 20. 17. acts 5. 4. & 20. 33. notes for div a47606-e4580 rom. 8. 1. mr. tho. gilbert . dr. ames saith , that not only the sins of a justified person that are past are remitted , but also in some sort those to come , num. 23. 25. joh. 5. 24. yet he distinguishes between a formal and virtual pardon : sins past , says he , are remitted in themselves , sins to come , in the subject o● person sinning . zion in distress, or, the sad and lamentable complaint of zion and her children wherein are demonstrated the causes of her miserable calamities, and her faith in god ... : also shewing the dreadful controversie god hath with the beast of rome ... keach, benjamin, 1640-1704. 1666 approx. 85 kb of xml-encoded text transcribed from 31 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a47095 wing k108 estc r18256 12349532 ocm 12349532 59937 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text 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(eebo-tcp ; phase 1, no. a47095) transcribed from: (early english books online ; image set 59937) images scanned from microfilm: (early english books, 1641-1700 ; 213:14) zion in distress, or, the sad and lamentable complaint of zion and her children wherein are demonstrated the causes of her miserable calamities, and her faith in god ... : also shewing the dreadful controversie god hath with the beast of rome ... keach, benjamin, 1640-1704. [8], 52 p. printed in the fatal year, london : [1666] in verse. written by benjamin keach. cf. bm. later editions are entitled: sion in distress. date of publication from wing. reproduction of original in yale university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng 2005-05 tcp assigned for keying and markup 2005-12 spi global keyed and coded from proquest page images 2006-11 taryn hakala sampled and proofread 2006-11 taryn hakala text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion zion in distress : or , the sad and lamentable complaint of zion and her children . wherein are demonstrated the causes of her miserable calamities , and her faith in god , touching her perfect redemption , & the latter days glory . also shewing the dreadful controversie god hath with the beast of rome , and mother of harlots , and all adversaries and nations of the world for zion's sake . lam. 1.12 . is there any sorrow like unto my sorrow ? vers . 17. zion spreadeth forth her hands , and there is none to comfort her . london . printed in the fatal year . the author to the reader . courteous reader , if these ensuing illiterate and homespun-poems come to thy hand , let me crave this of thee , viz. diligently and impartially to peruse them ; and do not censoriously judge , nor prejudicially condemne the plain and simple-hearted author thereof : neither doe thou slight them because of the lowness and meanness of the stile that they run in : but esteem them rather for the honesty of the matter , then for their elegancy ; more for their vertue , than for the variety of scholastick expressions . i never learned the art of rhetorick , nor courted the universities . neither have i studied to deliver my self in that stile that might tend either to the pleasing of the mind , fancies , or vain humours of any ; nor to delight the ear , but to affect the heart ; not to stir up the mind to mirth , but to move the soul to mourn . and if , courteous reader , thou art a christian , one that art truly and really born from above , of the free woman , and brought up vertuously in the heavenly family ; if so , i am perswaded that i need not inforce many arguments to induce thee to a kinde acceptance of what i present thee with , because it treateth of the state of her whose womb did bear thee , and whose paps have spiritually giv'n thee suck . shall thy dear mother be in a miserable languishing state and condition , and not her own dear children incline with all diligence to her mournful complaints ? god forbid . if i have misrepresented the state of zion this day , in any thing , i humbly crave pardon : i have writ according to the measure of light received . the subject is divine , and i confess too high and good to be so low and badly handled ; too worthy for such an unworthy vvorm to meddle with . such as it is , i here present to you : i have , with mary , done what i could ; you must not expect a mans head upon a childs shoulders . and if it prove acceptable in your eyes , i matter not how i and it are censured by others : it cannot speed worse then she doth for whose sake i have writ these lines . this onely i intreat of thee . let zions captivity be thy misery , and never adde thou to her afflictions : so shall i be thine for ever , in all christian service . farewel . let zealots carp at homer , if they will , and barke like dogs , until they barke their fill : true protestants will not offended be ; 't is onely popish imps will snarle at me . to his friend the author . what muse is this doth thus possess thy brain , that leads thy genius to so high a strain ? must thy aspiring thoughts needs now rehearse thy mothers groans in such a kind of dress ? what , poet-like , thy self deliver now ? is prose too mean , to let the world know how she is opprest by rome's black hellish crew , how in her blood they did their hands imbrew ? let thy endeavour ● prosper ; let them prove to be rome's shame : a token of thy love to thy distressed mother , ( now the scorn of black-mouth'd imps , the sons of satan born . ) aspiring soul ! what from her sorrows clime to a prophetick spirit in thy rime ! fore-telling how she shall delivered be from all those bloody ▪ hounds , whom thou do'st see god will destroy ; and will thy mother make heavens glory & earths joy , for his name sake . jehovah bless thy work , this book , though small , and make it prove a preface to rome's fall. vale. zion in distress : or , the sad and lamentable complaint of zion and her children . zion's sons . attend all people , hearken and draw near : what doleful noise is that soun●s in my ear ? me thinks i hear a very dismal cry , like one that doth lament most bitterly ; and by the mournful voice that i do hear , some vvoman is in great distress , i fear . the more i mind t●is cry , and do give heed , the more my heart is pierc'd and made to bleed : o how i thirst to know who this should be , that makes my soul to grieve and sigh in me ! a person of great honour and descent , doubtless this vvoman is , that doth lament ; highly descended ; born she 's from above ; nurs'd in the chambers of the fathers love : espoused to a prince of high degree ; for king of kings , and lord of lords is he. alas , alas , poor zion ! is it thou ? o mourn my soul , and let my spiri bow : let all that love the bridegroom , mourn for grief ; for zion weeps , as one past all relief . but why , o zion , lov'd of the most high , dost thou lament and mourn so bitterly ? zion . ah! poor i am , mean , low , and desolate ; and few there be that pity my estate : a long time i have in the vvilderness vvander'd about in sore and great distress ; hiding my self from the beasts furious rage , and there have been until this very age : and having lately look'd a little out , again he spy'd me , and doth search about : for to destroy me 't is his full intent , or drive me back again his mind is bent : no rest nor peace to me or mine he 'll give , declaring that we are not fit to live . the dragon too , hath with this beast combin'd to spoil both me and mine , when us they find . th' old lion , lioness , and lions vvhelp , come out against me , other beasts to help . dogs , bulls , and bears , and vvolves do all agree to rend and tear , and make a spoil of me . o that e'er i , so delicately bred , and my dear babes , at the kings table fed , should be this day as one even quite cast out , and they as sheep now scatter'd round about . now to deliver me , there 's none dare venter ; the truth would fain , but knows not how to enter : and justice that is made to stand far off ; vvhilst i become the object of mens scoff . zion am i , that no man doth regard ; mens hearts against me now are grown so hard : hurl'd to and fro , and tost as with the wind ; and not one dram of comfort can i find . my children , which both young and tender are , the fierce looks of these beasts do greatly scare . and some they seiz upon as their own prey , and them into their dens do bear away ; where they are kept in sore captivity , mourning for me , and their extremity ; who for christ jesus sake , with much content , do from their foes indure all punishment : for they in prison rather chuse to lie , then to obtain , by sin , their liberty . the spoiling of their goods with joy they take , before they will the lord of life forsake ; or to be sent out of their native soyl , before they will their consciences defile ; or otherwise to suffer or be slain , than to expose the gospel to disdain . these are the souls i love , i love most dear , who for the gospels sake exposed are to all those troubles i before did tell , that they with christ for evermore might dwell : but o that men should ever be so blind , who lived have where gospel-light hath shin'd , my children dear thus for to persecute ▪ because they can't gods holy name polute ! if they were cast amongst the turks or jews , doubtless they would not them so badly use , as some of mine have been within this nation , for witnessing against abomination . ah! wo is me ! for this is a sad time ; now godliness is counted for a crime : the gospel now , poor souls , you must not preach ; for of their laws , they say it is a breach ; nor meet together in christs holy name , but to the goal you must go for the same : if you do venture once more and again , then banishment or death must be your pain . alas poor souls ! if this falls to your lot , 't will be for good : don't care for it a jot . though i c●●not forbear to grieve and mourn , that you thus dealt with are , whom i have born ; yet i had rather you s●ould chuse to die , than any of you should your lord deny . but i lament , and greatly , for all those who out of ignorance do you oppose ; who shall ere long be brought in unto me , for whom in pa●n i travel ti●l it be . but there are thousands more within this land , who with the beast are like to fall or stand . i do grieve a●so , and that very sore , because the gospel wants an open door ; instead whereof , a piece of stuff is read , whereby poor souls in no wise can be fed , no better then the body of a man can nourish'd be with husks , or chaff , or bran : which my beloved never did compose , nor ever on poor men at all impose ; but the inventions are of mens own brain , o that therefore all would it much disdain . they to impose it , think it policy , to keep themselves in safe security : thus jeroboam too , by his g●eat sin , thought with himself in sa●ety to have bin . gods threshold is digg'd down by wicked ha●ds , and in its room another threshold stands : but hark ! methinks i hear my foes a hisling , as if some of my sons of late were missing : o let me mourn , as w●ll indeed i may , for those dear sons i lost the other day : but not because they 're to their father gone ▪ for so they 're out o' th' storm that 's coming on ; but ●ather ' c●use they might have useful been to me , if god t' have spar'd them good had seen : and also ' cause the en●my doth boast saying , tour expectation is quite lost . my very heart is pierced , whilst they say , where is the god to whom so oft you pray ? for they having escap'd his mighty hand , resolv'd to make more strong my heavy band . they do blaspheme , swear , curse , and domineer , as if nor god nor devil they did fear . but to return , and of my great loss speak , this thing doth cause my very heart to ake ; for i do fear some did these idolize , as others to their worth did not them prize : offe●ded doubtl●ss is my righteous god , that he hath struck me with his heavy rod ; and yet my children they do not agree that do remain , nor live in unity . alas , i see hat love doth much decline even ev'ry day , in these poor babes of mine : strifes and debates amongst them are so high , they envy one another piteously : they grieve themselves in this , and me also ; and unto christ and truth much wrong they do . o that they all were once but as one man , how would the gospel spread an●●lourish then ! but ah ! this rod their ju●gements han't inform'd , nor yet their conversation ●eform'd ; for some there are , that walk but carnally , and little m●nd the stroke of the most high : alas with these it will go very bad , whom frowns nor smiles will turn , nor yet the rod. o mou●n , my children ; you have not done well , the voice within this rod doth plainly tell . o mourn and weep , i say ; cry bitterly : for i , your mother , weep , lament , and cry : your father loves you dear , and so ●o i ; in love h' hath smitten you assuredly : it 's doubt●esly to purge your souls from s●n , which you of late have much abounded in . and if that you your ways do not amend , some greater judgement surely god will send : besides the great reproach you bring to me , my dawning glory you will hardly see . the day is dark that i have lived in ; and here of late much darker it hath been : thick clouds do hide the glorious glistering skies , some mists or fogs do shade or blind my eyes . because the day abides of my distress , some children fall now in the wilderness , who murmur in their hearts against the lord , that canaan to them he doth not afford . alas , i shall be thin , before that i be ready for that blessed liberty : and some there are that seemingly do feed amongst my sheep , of whom i would be freed ; for though that they are called by my name , yet they do cause i● for to suffer shame : some truths of christ indeed these do profess , but not his saving grace and life possess : i never brought them forth ; they are not mine : do thou , o hagar , own them ; for they 're thine : after the flesh they 're born , and so do walk ; though of the spirit they do sometimes talk . the day draws near when such shall be afraid , all hypocrites in me shall be dismaid . for such i therefore now do greatly grieve , because that they do thus their souls deceive . when the bridegroom doth to his chamber come , these in that glorious place will finde no room ; but they must go into eternal pain , if quickly now they are not born again . thus do i spend my days in grief and care , because so few the mighty god do fear . though fearful judgements he doth oft times send , it 's not his word nor works will make them bend ; nor minde the operation of his hand ; they slight strange prodigies by sea and land ; which of great ruines are a plain symptom , that from the god of vengeance soon will come : for greater judgements there are still behind , the truth of which you all shall quickly find . zion's sons . o how can we this lamentation hear ? or patiently this doleful mourning bear ? that our dear mother should take on her thus ; our hearts are pain'd , our spi●its fayl in us . whence comes that beast of whom thou hast complain'd● ▪ what is he , and how long hath he thus raign'd ? zion . from hell beneath , this monster did proceed , as in the revelations you may read : he is the little horn , the man of sin , above twelve hundred years my foe hath bin . once he receiv'd , i know , a deadly wound , but for the same a cure he since hath found ; and ●eing heal'd , he glories in his power , as if he would me presently devour . zion's sons . shall we arise against this beast of prey , to rescue thee , and take his strength away , who hath so long time been thine enemy , ruling o'er thee and thine in cruelty ? or shall he eve●●eign and domineer , as he hath done , without controul or fear ? zion . no , stay a while ; i shall deliver'd be from his fie●ce wrath , and cruel ●yranny . when the set time is come , i fully know i shall deliver'd be , as truth doth show ; for he that sitteth in the heavens doth scorn at this great rebel ; for his son that 's born heir of the world , and prince of kingdoms too , shall surely ●eign , because it is his due : for god hath promis'd that his son shall have the c●own , the k●ngdom , and the scepter brave : nations shall serve him ; kings that have abhorr'd his name , shall pay him homage , as their lord : to jesus all shall bow ; he shall be king , and to poor zion shall redemption bring . wherefore my children , i do say again , do you not stir ; he hath some time to reign : him to destroy , it is beyond your skill ; your wisdom and your strength is to fit s●ill , till his long months be out , yea , the last hour , none can consume or take away his power . to suffer still it is for me appointed , till some to do this work shall be anointed with gods good spirit , that most holy oyl ; and then they shall this cruel beast quite foyl . your present work is therefore for to pray , to be prepared for that blessed day . be therefore ready , for the time draws near when he shall fall ; of this you need not fear . but since i see you active fain would be , revenge your selves , i give you liberty , on one which a long time my foe hath ●in ; if you would know his name you shall , 't is sin ▪ arise now , kill and slay ; upon him fall ; a worser foe i 've not among them all . spare not ; it 's he which always doth oppose both you and i , and all that with christ close . until he is beat down , i shall not rise , nor be deliver'd from my enemies . because of sin my very heart doth ake , and much of this complaint doth therefore make . for it is sin , together with the devil , that is the cause of all my p●esent evil . o strive against them in gods holy power , and give no place to them not for an hour . besides them and the beast , there is the whore , some wrongs i must impute unto her score ; for she doth call my children hereticks , , phanaticks , also , for by such her tricks she keeps the world in such blindness , that so there 's very few that do my children know : she takes from them their souls most precious food , because they can't partake with her vile brood : besides , of her i have cause to complain , for she hath many of my children slain ; she makes the beast to run at me , and roar , and with his horns oft-times my sides to goar . she hath some brats too , cloath'd in black & white , which st●ike at me this day , with all their might ; but amongst all he● cursed hellish train , none shall speed worse then they , when she is slain . zion's sons . mother , what whore is that ? for she shall rue : hath she so many of our brethren slew ? l●t veng'ance be on her , gods saints do cry , whose d●aths are precious in their father's eye : ●hough she hath taken our good name f●om us , ●et her not think she shall escape it thus . ●e do estèem our names as precious oyl , ●hich she hath labour'd so much to defile . 〈◊〉 know whom she should be , we do think long , 〈◊〉 hath unto us all done thus much wrong . zion . she is great babylon , of whom you 've read , wh●ch owns not christ in truth to be her head. this is that romish antichristian harlot , who for long time hath sat bed●●k'd in scarlet , upon the beast which from the sea did rise , whose fore-head's spread with names of blasphemie● ; who with the golden cup that 's in her hand , invites the rich and noble of the land , for to commit the sin of fornication , which to the lord is great abomination . and now because that i abhor this sin , she to this day my enemy hath been ; and makes the mighty ones me to oppress , for laying open her great wickedness . zion's sons . shall we arise ? why should this wicked whore blaspheme our god , or wrong us any more ? she glories , and doth live deliciously : both god , his christ , and us , she doth defie . and more then this , she thousands doth annoy ; both souls and bodies too , she doth destroy . she stretcheth forth her hand ; and still doth crave poor innocents , that them she might inslave . yea , to the whole world she has done such wrong , we her abhor more then the stinking dung. shall we now fill to her in the same cup that she hath fill'd to us for to drink up ? yea double to her double , saith gods word ; no mercy unto her at all afford . shall we arise , o zion , full of ire , to eat her flesh , and burn her in the fire ? zion . you instrumental in this work shall be ; your brother john long time since told it me . esay also , and jeremy before , did clearly show you should destroy this whore. and i perceive you this do understand , which comforts me too , on the other hand : you are enlight'ned with the angels glory , as it hath been fore-told in sacred story . as for my children who before did live , light from this angel they could not receive . but you , my sons , brought forth in these last days , great things shall do , though many it gain-says . and you , i see , are earnest for to know the time when you this whore shall overthrow : and i can't blame you in this very thing , because great glory to me it will bring : the gospel too , over the world shall spread , and men instead of husks shall feed on bread : and gospel-freedom you shall then enjoy , no popish prelate you shall more annoy : nor shall the locusts of you make a prey , because that tythes to them you cannot pay . those wicked fiends of hell shall then no more have power for to sting and hurt the poor : they shall be cast with shame , as 't is most fit , into that dismal , dark and smoaking pit : thither they shall , i say , with wrath be turn'd , and with those lasting flames they shall be burn'd . but to reply to what you have enquir'd , at present you must keep your selves retir'd ; to make attempts you ought for to defie , till strength be given from the lord on high . you now within the streets do lie for dead , not knowing yet how to lift up your head ; but you shall then appea● to be alive , the spirit of the lord shall you revive . god hath ( i know ) let down the time exact , when he 'll begin his strange and dreadful act , to the amazement of your enemies , when god shall call his mighty ones to rise : and from the heav'ns you then shall hear a voice , the which shall cause your souls for ●o rejoyce ; and that will be to you so clear a call , that you straight way shall on this st●umpet fall . wait now with patience therefore on the lord , until his saving strength he doth afford ; and make to him always your supplication , for from him onely is my expectation . o sigh with me , and in your spirits groan , and send stro●g c●ies up to his gracious throne ; do you give him no rest , until he hath made me the only praise of all the earth : and i 'll lift up my voice to god on high , and make my moan to him , and thus will cry : o lord , my lord , consider my estate ; let me remain no longer desolate . am i not dear and precious in thy sight ? my sad complaint do thou nor therefore slight ; but let thy bowels now towards me move , for sure i am thou dost me dearly love ; thou hast redeem'd me with thy precious blood , and nothing thou hast thought fo● me too good . lord , though i sinned have , do thou forgive , and let my children dear in concord live : teach them all truly to know thee , o lord , and worship thee in peace , with one accord . let not the wicked of me make a spoil ▪ who thee abhor , and me esteem most vile . thou dost cast down , and raise up ; wound and cure ; and nothing is to hard for thee , i 'm sure . thou knowst my grief , there 's nothing hid from thee arise , o lord , for to deliver me . long time between the serpent vile and me , thou know'st there has been bitter enmity ; above five thousand years h' hath bruis'd my heel , and i this day that grievous sore do feel : thou hast declar'd , o lord , my seed shall break his cursed head ; for thou wilt vengance take on this vile serpent , and his cursed seed , which first did wound my heel , and made it bleed . but when , o lord ? is not the time yet come , that thou wilt put an end to his kingdom ? in achor's valley open thou a door , and make me sing , as once i did before . o do thou break the bonds of my distress , and bring me , lord , out of this wilderness : let me break forth , like to the sun most bright , and as an army terrible in fight . o take away the vail that covers me , and these thick clouds , that i may clearly see what is thy mind in this thy dispensation , and know the work of th●s my generation . it 's time for thee , o lord to plead my cause , for wicked men make void thy righteous laws . obedience to their law , they say is reason ; thine to obey , they make as bad as treason . lord where thou sittest , thou dost see and hear that in their shame they glory without fear : thy fearful judgements they do not regard , but sin the more , their hearts are grown so hard . judgements deferr'd , in sin doth make them bold , scorning in their vile course to be control'd ; as if thy dreadful hand their lives did spare , to sin against thee without fear or care ; saying within thei● hearts , we a●e past by , to serve our lusts , in all iniquity . thinking that god who doth forbear to strike , of them and their debauched ways doth like : or else as if some interposing cloud from gods all-searching-eye could be a shrou● : supposing that thy seat is so on high , that thou their sinful doings canst not spy : or that since thou their judgments hast delay'd , thou l't do it still ; they are no whit afraid . thus they thy blessed patience do abuse , and true repentance wickedly refuse ; whereby they do unto themselves procure great wrath from heaven , which they shall sure endure ; and fit themselves for the great day of slaughter , when into sorrow shall be turn'd their laughter . thy sev'n last plagues thou wilt pour forth on them , because they do both grace and truth contemn . and how canst thou with them so long forbear , who to thy face thee scornfully do dare ? saying , make speed , that we thy work may see , and know thy counsel , whatsoe'er it be . is not their sinful cup fill'd to the top , that thou mightst off these mighty cedars lop ? cut down these trees , o lord , but spare thy vine , which thou amongst the trees hast chose for thine . make that , o god , to flourish and be green , and fruitful , as before time it hath been . thou brought'st this vine from egypt heretofore ; from thence , lord , bring it out again once more : make room for it to ●oot , the land to fill ; the boughs thereof , let shade the highest hill. from sea to sea let her her branches send . and from all w●ongs her graciously defend . make up her hedge , her fence , which like a wall , secure and safe should keep her now from all those wild beasts of the field , with the wild boar , who to devour and waste will ne'er give o'er . visit thy vine , o lord ; do thou behold that which thou plant'st and prisedst more then gold do they not burn and of it make a spoil ? and thou dost hide thy face too all this while . who is this vine , but me whom thou hast chose ? both vine , and lily , and thy sharon rose . i am thy love , dove , undefiled one ; why dost thou then let me be trod upon ? by thy own grace , i am made thus to thee ; consider now therefore my misery : for i am scorch'd and burnt in grievous pain ; and shall i never more thy love obtain ? hast thou withdrawn thy self for evermore ? and will these days of sorrow ne'er be o'er ? o i am wounded , and in bitter smart ! sure it 's not long ere these will break my heart . zions sons . mourn , mourn , o heav'ns ; and thou , o earth bewail ; and weep , ye saints , until your spirits fail : for she that is the glory of the earth , most high and mighty , and of precious birth , lies sadly weltring almost in despair ; her grievous sorrows no tongue can declare . and now , my brethren , come , i pray , come hither ; and in gods fear let us confer together : doth not g●ief seiz on you , my brethren dear ? doth not your hearts dissolve into a tear ? doth not your eyes like to a fountain run ? doth not all joy now into mourning turn ? doth not your sleep also from you depart ? are you not peirced to the very heart ? are you , or are you not in bitterness , because of zion , and her sore distress ? how can our hearts delight in things below ? how can we sleep in peace as others do ? how can we comfort have , or comfort find : or how can we the worlds concernments mind ? how can we eat or drink with hearts content , and not with grief poor zion's state lament ? because that our dear mother is a crying ; she sighs and sobs , as if she were a dying : she languisheth , and is in bitter pain , and in this state all do her much disdain : she is reproach'd by every drunken sot , being cast out , like to a broken pot : she is despis'd and trod upon like dung , the drunkard of her makes his dayly song . but i will turn , and will expostulate the case with zion , touching her estate ; why art thou sometimes up , then down again ? sometimes at ease , sometimes in bitter pain : they 're doubtless throes ; chear up , and do not fear ; deliverance , dear soul , is very near : and though thy throes and pains should now give o'er ▪ don't fear , thou shalt not die ; one or two more shall bring that child into the world , which thou hast travel'd with in bitter pangs till now . o cry to god , thy midwife he will be ; for i am sure he will deliver thee : he is the god that brings unto the birth , he also 't is that gives strength to bring forth . o stay thy self upon thy blessed lord , his gracious strength he will to thee afford : vpon his promises do thou depend , and thou shalt see deliverance at the end . zion . alas poor hearts ! my god hath me forsook , my sighs he doth not mind , nor on me look ; to pity me ▪ he hath now quite forgot ; his anger 's kindled , and his wrath is hot : it burneth sore against me ; let me mourn ; for i am sorely spoiled , rent and torn : like to a ship with raging tempests toss'd , that suffers shipwrack , ready to be lost . ah wo is me , that ever i did on , and so unfaithful to my god have bin ! how beautiful and comely once was i ? like to a pearl in his most blessed eye : i could not speak , but he would answer me , but now i lie in sore captivity . i cry and call , but he doth stop his ear , and answers not , as if he had no care of me ; but i will prove him once again , and not give over till i do obtain : of bowels he is full , and can't retain his anger , but will ease me of my pain . o lord , i come ; i come again to thee ; o pardon , lord , and do thou pity me : for when i said i was of thee forsaken , i see that i therein was much mistaken ; for i engraven am upon thy hand , and in thy sight for evermore shall stand . awake , o arm of god , and do not stay ; my sorrows are so great , o say not nay . hear me , dear jesus , unto thee i cry ; my heart doth bleed : o save me , or i die . christ . in heav'n where i do sit in majesty , a voice sounds in mine ears continually ; and now of late much louder it doth cry : sing therefore hall●lujah . and doubtless 't is the voice of her i love , my bowels in me do so greatly move ; i will therefore to her now faithful prove sing therefore hall●lujah . alas , poor heart , thy mournful voice i hear ; and will come down to help ; be of good chear ; for thou art precious to me , and most dear . sing therefore hallelujah . go to ; for all thy sorrows i well know , and will deliver thee from them also ; and will again th' egyptians overthrow . sing therefore hallelujah . i am that i am , that is still my name , the proudest of thy foes shall know the same ; and they shall never more put thee to shame . sing therefore hallelujah . in thy afflictions , great distress , and pain , of which thou dost so grievously complain , i am affli●ted , and made grieve again . sing therefore hallelujah . f`or all the hurts and wrongs they do to thee , i take as if they did them all to me ; and this indeed ere long they all shall see . sing therefore hallelujah . it was for thee that i did bleed and die ; i love thee as the apple of mine eye : fear not thou then thy proudest enemy . sing therefore hallelujah . although , 't is true , thou in their hands art now ; yet power 's mine , and wisdom : i know how to strengthen thee , and make them all to bow . sing therefore hallelujah . and i will rise now in great jealousie ▪ to shew my power and great soveraignty , and make them to the rocks and hil●s to fly . sing therefore hallelujah . the day of vengeance now is in my minde , and where to hide themselves they shall not find , though with the powers of hel they have com●in'd . sing therefore hallelujah . thy controversie throughly i will plead , and will bring down each high and lofty head : the mighty ones like mortar i will tread . sing therefore hallelujah . though silent for a long time i have stood , i 'll be reveng'd for all the righteous blood , that hath run down , like to a mighty flood . sing therefore hallelujah . though judgement on them i did long delay , yet what is due to justice they shall pay ; and but a little longer will i stay . sing therefore hallelujah . for now besides the wrongs thou dost repeat , the martyrs blood doth loudly me entreat ; i will come forth therefore in fury great . sing therefore hallelujah . i will perform my strange and dreadful acts , and thou before me very strong shalt wax ; for i 'll make thee to be my battle-axe . sing therefore hallelujah . thy horn shall iron be , and thy hoof brass , with which thou shalt be at down the serpents race ; and quickly will i b●ing this thing to pass . sing therefore hallelujah . thy sons that scattered are , the earth throughout , i will soon gather them , do thou not doubt , and bring them forth too , with a mighty shout . sing therefore hallelujah . the mighty they shall overcome with slings , the nobles also , and the heathen kings , with fetters they shall binde , and such-like things . sing therefore hallelujah . o t●ou who art with raging tempests tost , without all comfort , ready to be lost ; thy expectation shall not long be crost . sing therefore hallelujah . i 'll lay thy stones with colours fair and sure , and thy foundations shall be saphirs pure , which shall indeed for evermore endure . sing therefore hallelujah . for a small time i have forsaken thee , but with great mercy thou shalt gather'd be ; and from all bondage i will set thee free . sing therefore hallelujah . though i have thee afflicted heretofore , i 'll turn my hand upon the bloody whore , and will not now afflict thee any more . sing therefore hallelujah . because thou dost my holy name profess , i will establish thee in righteousness , and break in pieces them that thee oppress . sing therefore hallelujah . i will come down also from heaven above , and will from thee oppression far remove ; ' gainst thee no weapon form'd , shall prosp'rous prove . sing therefore hallelujah . thy children too , shall all be taught of me ; also great peace for ever there shall be , and i 'll bring in the gentiles unto thee . sing therefore hallelujah . though many do thee grievously deride , thy borders i 'll enlarge on every side , and to thy seed the whole earth will divide , sing therefore hallelujah . for i did promise them , i do confess , that they should fully all the world possess ; and i 'll perform it now in righteousness sing therefore hallelujah . i will come now unto my holy hill , the heathen at my presence shall be still ; the earth with knowledge i will also fill . sing therefore hallelujah . exalted i shall be ; and sit on high , above all earthly kings in majesty ; and thou shalt reign with me triumphantly ▪ sing therefore hall●lujah . all kingdoms of the earth shall now be mine , and then be sure that they shall all be thine , and thou in beauty like a queen shalt shine . sing therefore hallelujah ▪ zion . o matchless grace , and love beyond degree ! now am i sure there is none like to thee in heaven nor earth , were there ten thousand more , for thou hast found a sal●e for eve●y sore . by thee i ravish'd am , o thou most high : o how my spirit and my soul doth cry to thee , o lord , by whose enlarged grace ▪ my heart's enlarg'd to run the blessed race . thou shalt me lead unto thy living springs ; from thence i 'll mount up , as with eagle's wings , unto the heavenly mount of faith's desire , where i thy glory great may much admire : and then will i descend down from above , to be imbraced in the arms of love : i 'll hold thee fast , and never let thee go ; for by the loss of thee , what grievous wo did i sustain ? o what great misery ! thou hidst thy face , and troubled sore was i. thee having , though nought else , what have i not ? without thee , though all else , what have i got ? lord , having all things , and not thee , what have i ? let me enjoy but thee , what further crave i ? without thee , lord , things be not what they be ; all things are nothing , when compar'd with thee : i am thy portion , lord , though didst me chuse ; and thou my po●tion art , i 'll ●e'er refuse . but thou , o god , shalt be my heritage ; thou art a god of grace from age to age : and therefore evermore i 'll dwell with thee : for thou , o god , my hiding place shalt be . in time of trouble and of fury great , i will unto thy holy name retreat ; which is a tower strong to all that fly with care and speed , from their iniquity . thou light in darkness art , and joy in grief ; though i in trouble am , thou send'st relief : when i am down , thou lift'st me up on high ; and i thy name , o god , will magnifie . and with much patience i will undergo thy indignation , lord , for well i know that i have sinn'd against thy holy name , and therefore 't is that i do suffer shame . and though this day i am but low and mean , poor and despis'd , and so long time have been ; yet for my good i know that thou wilt make it , and with content i therefore now will take it ; and will wait on thee till thou dost arise to break in pieces all our enemies . my precious cause then i will leave with thee ; which thou , o lord , wilt doubtless plead for me . thy voice , great god , is to my soul so sweet , i am reviv'd , and set upon my feet : o i can sing , in hopes of what i see , thou hast , o lo●d , laid blessings up for me . and now , o whore , that art my bitter foe , my day is near , i would have thee to know : my god han't me forsook , for he will now set me on high , and make thee for to bow , and shalt with shame cover thy filthy head , whilst i in triumph shall upon thee tread . because so long thou hast upon me ●rod , and in contempt hast said , where is thy god ? he will therefore in right retaliate , and bring just judgements down upon thy pate . babylon . zion , thy self mistake thou dost ; the day will still be mine , wherefore then dost thou proudly boast , as if it would be thine ? i for my wounds have got a cure ; at ease i am , and well : i very safe am , and secure ; and so i know shall dwell . my glory is return'd to me , which i had lost indeed : no widowhood more shall i see , from sorrow i am freed . a queen i am , so shall remain , and have my pleasures still : for so long as my lord doth raign , i can do what i will. for he doth me most dearly love ; and mighty strength has he ; all other lords he is above , they all his servants be . he is the chief in all the earth , and sits in peter 's chair : the keys of hell and death he hath , and is past all compare . the dragon , from whence did derive his power , strength and seat , thee to the wildernesse did drive , there for to seek thy meat . and they have got the same pow'r still : who da●es make wa● with them ? to spoil them , is beyond the skill of all that them condemn . one emperor , and also kings , love me , as doth appear : my name in every court so rings , ruine i do not fear . my sons , likewise , are noble men , for dukes and lords they be ; they will secure me alwayes , when great dangers they do see . their honours , and their riches too , from me they have them all ; they know they should them lose also , if ever i should fall . the lawyers too , and priests , i know , dear children to me are , to keep me from an overthrow , their lives they will not spare . the merchants , yea , and thousands more , will all lend me their hand ; ce●tain , i am , from hence therefore ▪ secure i long shall stand . and thus thou clearly may'st behold , what strength is on my side ; and although i am now grown old , with glory i shall ride . and as for god , the lord most high , he hath spar'd me so long ; he doth love me assuredly , and will do me no wrong . falsly accus'd am i therefore , as if god did mean me , when he speaks of the wicked whore , that shall destroyed be . 't is some one else , that god doth mean ; his church , in truth , am i , and from all sin , i am wash'd clean : thy speech i do defie . zion . leave off , leave off , 't is thou , o bloody whore , do not thou think , thou shalt for evermore thus dominere , in pomp and wicked pride : for god , ere long , thy rulers will divide ; those mighty ones , in whom are all thy trust , long shall not hold , but into pieces must be surely broken ; this thou soon shalt see : here , here , begins thy bitter misery . those that did love thee most , will hate thee so , that they will seek thy utter overthrow ; as was their love , their hatred now will be , and to destroy thee , they will all agree : for thou hast them inslav'd unto thy lust , whilst they , like simp●e ones , in no wise durst offend , or cross , thy vile and bloody mind , for they have been bewitch't , they now will find ; by thy alluring voice and lustful eye , to joyn with thee in all iniquity . thy flatteries sha●l them no more deceive , nor thy base whoredoms thousands more bereave of inward good , and outward riches , so as they have been to their eternal wo. they then shall see thy vile and ill intent , in setting them against the innocent . to sati●fie thy lust and base desire , their sinful hearts , alas , were set on fire : and through the provocation of the devil , have yeilded to commit such horrid evil , that there 's no pen can write , no tongue declare , what things were acted almost every where . for throughout europe , either more or less , there hath been wrought indeed such wickedness ; which surely would cause hearts of stone to melt , when they consider what my children felt , and did indure from savage tyrants great , who cruelly those tender lambs did treat ; more then did ever the blood-thirsty turk : which tyrants thou didst always set on work . some hints of which , here briefly doth insue , which i shall now present unto your view . and what at this time i lay to thy charge , i 'd briefly speak , and shall not much en●arge : for men have writ great volumns , thou dost know , which of thy cruelties do largely show . thou hast all men opprest in every age ; but eve●mo●e thy spiteful hellish rage ▪ was always set against my children dear , who could not to thy wicked ways adhere . thou mad'st the magistrates their enemies ; a●d the worst torments that thou couldst devise thou madst them suffer , sto●ie plainly shows ; some thou didst hang by th' head , some by the toes . and thousands thou didst burn , and broil on coals , and others starve to death in stinking holes . some thou didst cut to pieces very small , and infants brains were dash'd against the wall , on bodies of the saints thou trod'st like dung ; thou spard'st no sex , neither the old nor young . by thy curs'd crew women were ravished ; and after cruelly were knock'd o' th' head. some had their eys and tongues by thee pull'd out , some ha●borless were made , and forc'd about to wander , and in woods and caves to lie , until their days were spent in misery . thousands were famish'd so , till forc'd to eat worms , frogs & toads , and spiders for their meat . thy c●uelties all people may admire , thou hast poor children forced to set fire to that same wood in which their parents dear , by burning flames consum'd to ashes were . by cruel massacres were thousands slain , who did endure the most in humane pain that bishops , monks , and fryars could devise ; whose blood aloud to god for vengeance cries . what precious blood was shed in italy , in spain also , yea and in germany ? how were the merindolians put to death ? for cruelties were e'er the like on earth ? the massacres in piedmont were sad ; and many more in france there were as bad . as for spain's inquisition-cruelties , and of those many horrid miseries that they invented for religions sake , 't would fill a volumn should i them relate : but i 'll forbea● to speak of them at large , and leave them to the day wherein the charge of all the righteous blood that hath been shed , shall come with vengeance down upon the head of all thy proud and persecuting crew , that studied have , the righteous to undoe ; the precious blood , which wicked hands did spil in ireland , i do remember still ; thou there didst play a very cruel part , poor innocents were there stob'd to the heart ; yea grievous tortures those poor lambs did bear , because they would not buy thy popish ware . but to come nearer home , within this land , how many blessed saints , at thy command , were crue●ly to ashes burnt at stake , because god's truth they no wise durst forsake ? as in the marian dayes ; ye , and before ; i dare not say that yet thou hast giv'n o're , and hast forgot to make attempts again ; for i do clearly see , there doth remain the self-same spirit ; hadst thou but the power , both me , and mine , thou quickly wouldst devour : for secretly , i do perceive , this day , thy romish ruffins , like to beasts of prey , do now contrive , and privately design to work the ruine both of me and mine . wi●l not those horrid wretched cruelties that thou hast done , thy raging lust suffice ? why thou art drunk already , and dost reel , and yet thou cryest , o give , o give me still the blood of hereticks , that i may drink , o fill my cup up to the very brink . 't is full , o whore , for this i clearly see , all precious blood the lord doth charge on thee , that e'er was shed , from righteous abels daies , ' t●ill all be found in thee , the scripture saies . o shameless , vile , and wretched bloody whore ! hast drunk so much , & wouldst thou yet have more ▪ what blood of prophets and apostles too , of christ , the lord , whom thou hast also slew ? and since those dayes , hast many millions slain , whose blood , and souls , do to the lord complain for righteous judgements to be pour'd on thee , for all thy vile and bloody cruelty . prepare thy self for ruine , for i 'm sure , the patient god much longer won't indure , ere he avenge the cause of his dear son , for all the wrongs thou hast unto him done ; those who would see more of thy cruelties , let them read my son fox his histories . babylon . o why dost thou father christs death on me ? this is a lie , all people plain may see that i am free of this , all people know , fo● who put him to death , the scriptures show ; don't charge his death on me , for i am clear , but hereticks fit were not to live here ; i therefo●e did such kill , and sweep away , and so 't is fit i should this present day ; for if to holy church they won't be turn'd , 't is fit , in truth , that they should all be burn'd . zion . that this is true , vile whore , i 'le prove it plain , that thou hast my most blessed jesus slain ; for if all precious blood is found in thee , that e'er was spilt by hands of cruelty , it followeth then , by consequent most clear , that thou hast shed the blood of christ , most dear ▪ the former's so ; i shew'd it thee before , therefore 't is true : be silent , say no more , but stop thy mouth , for this i further see , that many times he hath been slain by thee ; under thy romish pow'r , his flesh did die , in spirit since thou didst him crucifie : and what thou hast unto god's servants done , he takes as if thou didst it to his son. he also is the head , they members are of his own body , whence it doth appear , thou hast tormented him in every part , and hast oft-times pluckt out his very heart . thou hast imprison'd , scourged him also , ye burnt and hang'd , and starved him i know : can the dear body thus be put to pain , and not the head the like sore grief sustain ? and more then this , to shew what thou hast done , the father , son , and blessed saints are one ; what ere therefore thou hast done unto me , thou hast it done unto the trinity : who touch god's saints , the apple of his eye do also touch ; o dreadful tyrannie ! for men to persecute the lord of life , and with the mighty god to be at strife ! when saul afflicts the saints , then christ doth cry , saul , saul , 't is me that thou dost crucifie . this is the reason of thy wicked spight thou bear'st unto the blessed saints of light ; it is , because that they do testifie against thy whoredoms and adultery . as they are men , thou dost not persecute , but 't is because they won't god's name pollute ; 't is christ in them , and them fo● his name sake , that thou dost hate , and such a spoil dost make ; but it is from the lord , that they can't now unto thy whoredoms and thy falsehoods bow ; revenge thy self on god , who is the cause why they contemn all thy invented laws ; let these alone , do not in mischiefs run , for these , alas , what have these poor lambs done ? ye persecutors all , mind well i pray , the dreadful work you are about this day . but i 'le return , and talk with thee yet further who guilty art , most clear , of horrid murther ; and yet dost wipe thy mouth , and proudly say , i innocent have been unto this day , and am in truth christs holy ch●rch , i know h●s love is such , there 's none shall me o'rethrow . but to confute thy lies and insolence , and stand in truths and blessed saints defence ; no other arguments need● to bring , for to disprove thee in this very thing ; for 't is most clear , by all this horrid evil , that thou vile whore , art of and from the devil ; thou art no church of christ , he doth thee hate , and with his soul doth thee abominate ; christ's church his members never did annoy , nor persecute , and millions thus destroy . to blind mens eyes , thou hast thy former tricks , to tell the world that they are hereticks ; but after that way thou call'st heresie , that god they worship , whom thou dost defie . and here vile worm , dost thou think to contend with god the lord , whom thou dost thus offend ? o● thinkest thou he hath quite passed by , all thy vile acts and cruel tyrannie ? dost think he won't fulfil his holy word , and in his fury draw his glittering sword ? dost thou not at his presence fear and quake , who with a frown will make all nations shake ? dost think that man can save thee from his stroke , that thou go'st on , and still dost him provoke ? dost think , because he hath spar'd thee so long , he 'l ne'r avenge on thee my grievous wrong ? or dost thou think the pope , that fiend of hell , who 'bove all gods , doth in god's temple dwell , can save thee from that great and dreadful blow , which will produce thy utter overthrow ? alas vile wretch , for all thy mighty strength , there is no hope but down thou must at length . what god resolves to do , on sea or land , no beast , nor devil , can the same withstand . as to the pope , let me speak in thy ear , his time is short for to continue here ; for he that hath presum'd kings to depose , shall soon destroyed be by some of those of whom he now nor dreads , nor stands in fear ; the t●uth of this , ere long , will plain appear . this is the beast , that did from hell ascend , and thither shall be cast too in the end : this , this is he that ha●h so often swell'd thee with hopes , and hath unto this day upheld thee ; for his false pardons , and uncivil power , incourag'd thee my children to devour . though his foundation 's laid as deep as hell , and doth in strength abundantly excel the g●eatest potentate , who heretofore e'er swaid a scepter ; nay , i add much more ; though he himself doth greatly magnifie , above the blessed stars that are on high , yet he sh●ll fall , and never rise again : thy hopes thou hast of him is therefore vain ; he is condemn'd , the sentence that is gone , his day of execution doth come on ; and to be short , i fear thee not at all , do now thy worst , you both together shall drink of one cup , with all thy lovers too , for thou shal● surely know what god can do . thy magpy-merchants then shall cry and howl , and mou●nfu●ly thy ruine thus condole . alas , alas , this city great and fair , sumptuous and very brave , beyond compare ; how in a moment are her judgments come , her fall , her ruine , and her final doom : our trade is gone , and all our merchandize , and ah ! there 's none pitties our grievous cries : alas , alas , we all are quite undone , what shall we do , or whither shall we run ? o that the mountains , and the hills would cover us , till the vengeance of the lord be over ! but to conclude , all people , this i say , from babylon see that you haste away ; for if you don 't , then you too late will mourn , and curse the day that ever you were born . like as the hee-goat doth before the flock , so haste away , and fly to christ your rock : for if you follow her , then i am sure , you will destru●ion to your souls procure ; for you like oxen to the slaughter go , though like a bird insnar'd , you do not know the danger you are in , and what 't will cost , till soul , and body , life and all is lost ; many sh 'as wounded , and has strong men slain ; let all gods saints then , from her wayes refrain : her wayes do lead unto the depths of hell ▪ who follows her , shall with the devils dwell . the authors request . i. some things , great god , my soul doth long to have , before these mortal days of mine be o'er , which things , lord of thee i do humbly crave , before i go from hence and be no more ; until which things , o lord , i do obtain , i shall be fill'd with sorrow , grief , and pain . ii. alas , my sorrows they do greatly double ; o that thou wouldst be pleas'd to hear me lord , so should my soul thereby be freed from trouble , if that these things to me thou wouldst afford ; until , o lord , thou grants me my request , i can't give o'er , nor give thee any rest . iii. 't is not for riches of this wicked world , nor for vain honour , lord that i do cry ; they with a puff alas , oft-times are hurl'd , they get them wings and quite away dofly ; these things i know , dear god , uncertain be , i ask them not , some better things i see . iv. nor are they earthly momentary pleasures for which , great god , i come now unto thee , but it is for thy everlasting treasures , which now i seek and beg , o lord , for me ; can riches , honours , pleasures to me give , the things that i do want whilst here i live ? v. no , no , o lord , the things i ask of thee more precious are ; the first that i shall urge , thy blessed presence , lord , give unto me ; my heart from sin , lord , also do thou purge . these are the things , in part , for which i cry , lord , grant me this before i come to die . vi. thy presence is more sweet unto my heart then hony , or the hony-comb , indeed ; and i will chuse , o lord , the better part , from sin therefore , o let my soul be freed ; and i thy holy name shall magnifie , and happy be , when e'er i come to die . vii . let thy good spirit ever be my guide , and in thy house for ever let me dwell ; and from thy truths , lord , never let me slide , nor find my conscience to be like a hell. and i thy name , lord , evermore shall praise , and happy be , when ended are my daies . viii . and whatsoever , lord , my state is here , let me therein alwayes be well content ; when i in trouble am , lord , then be nere , and from me never do thy self absent ; and then , o lord , i never more will fear , what e'er i suffer for thy name-sake dear . ix . teach me alwayes , o lord , that heavenly skill , my dayes to number , as thy saints have done ; and ever let me yeeld unto thy will , and wait on thee until my glass is run ; so shall i then thy holy name adore ▪ and sound thy praise , o lord my god , therefore . x. lord , bridle thou my tongue , and make me see how few my dayes are , o how short their length ! incline my heart alwayes to trust in thee ; remove thy scourge , o lord , or give me strength : be thou my way , my strength , my truth , my light , so shall i learn to live and die upright . xi . when , lord , i hungry am , be thou my meat ; when i in darkness am , be light to me ; and when i weary am , lord , be my seat ; and when in prison , do thou set me free : and i thy name , o lord , will glorifie , and walk in thankfulness until i die . xii . in time of wrath , o lord , and fury great , be unto me a fence , and tower strong ; and let me to thy blessed name retreat , till thou avenged art for all the wrong that wicked men , o lord , have done to me , and unto all , dear god , that do love thee . xiii . let me , with patience , run that blessed race , and from my weights which grievious have bin ; lord set me free , that i may run apace , and the immortal crown , the prize , may win : grant me thy fear , o lord , guard well my path , o give me patience , and with patience , faith. xiv . make thy dear saints , great god , all of one heart , let their divisions end also by thee , let them unite again , and never part whilst there is either earth or sea ; and then thy praises , lord , i will declare , for i shall then be freed from all my care . xv. thy saints , dear lord , are many members joyn'd to make one body , whose blest head thou art ; let all thy children , lord , be of one mind , let this one body , lord , have but one heart ; then shall i see indeed a blest increase , of zions glory , and of israels peace . xvi . thy children dear . o lord , offended have , do thou in mercy all their sins pass by ; have mercy , lord , thy mercy do i crave , that they may live thy name to magnifie ; and i thy mercy , lord , will shew to all , and warning take , l●st that i also fall . xvii . zion remember , lord , in all her grief , she mourns , she weeps , she cries , and is in pain ; do thou in mercy send her such relief , that she with cause may never more complain ; and then , o lord , my sorrows will be o're ▪ and i thy praises , lord , will sing therefore . xviii . o'er all the world , now let thy gospel spread ; all popish enterprizes lord prevent : let papists never here get any head , as is their purpose , lord , and full intent ; and then ▪ i shall , o lord , without all shame , ascribe the glory to thy holy name . xix . lord , cast thine eyes upon those cruel foes ; prevent their purpose , who this day combine against thy flock , o god , that thou hast chose ; do thou make them like chaff before the wind ; preserve thy heritage out of their hand , establish truth and peace , lord , in the land. xx. o thou , great god , whose judgements are severe , whose mercies too are full of sweet compassion ; do thou , lord , scourge thy foes both far and near , and grant to me the joy of thy salvation ; and i will spend the remnant of my dayes in psalms of thanks to thee , and songs of praise . xxi . make haste , great god , to judge the bloody whore ▪ thy righteous judgements do thou execute ; o let her fall , and never rise no more , lord , don't deny me this my earnest suit : but let me see her down before i die , that i thy name therefore may magnifie . xxii . establish , lord , the kingdom of the just ; o let thy son , upon his blessed throne , destroy the kingdom , lord , of the vile beast ; let christ , his foes to conquer , now go on , that in the heights of zion i may sing , hosanna , in the highest , to my king. xxiii . what thou , o lord , hast un●o zion told , of blessings that thou hast for her in store ; those things , great god , o let my eyes behold , and then let me go hence and be no more . no more , dear god , i mean , as now am i , for i shall live to all eternity . xxiv . there 's one thing more , o lord , i beg for me , let me alwayes be well prepar'd to die ; and this do i , lord , also crave of thee , to reign with christ to all eternity . and then , great god , when this short life is o'er , with angels i will sing for evermore . xxv . what ever of my sute thou dost deny , grant me true faith , let me alwayes believe , that through christs death , when ere i come to die , a paradise from thee i shall receive . o grant , dear god , to me this one request , let me enjoy but thee , and i will rest . for having thee , o lord , i all things have , and having thee , there 's nothing more i crave . an alarm to the wise and foolish virgins . i. all you that fear the lord , give ear to what i do indite , there is a cry , the bridegroom 's nigh , t is now about midnight . ii. awake , awake , your lamps to take , ●nd longer do not slumber ; them do you trim , to tend on him ●nto the wedding chamber ▪ iii. you virgins all , to you i call ; what oyl have you in store ? if you have none , you are undone , look to it now therefore . iv. watch you alway , our lord doth say , none knows the day nor hour ; watch carefully , for now it 's nigh , the day of his great pow'r . v. wherefore arise , open your eyes , the day-star doth appear ; rise from your bed , lift up your head , redemption now draws near . vi. all who are wise , their time do prize , preparing for their lord ; to them he will his word fulfil , his presence to afford . vii . but fools do haste , their time to waste , in sleep and slothfulness ; yet they do dream , i do presume , of glory ne'ertheless . viii . but they indeed , on fancies feed ; 't will come to such an ebb , that they shall see , their hopes will be , like to the spiders web. ix . they still do keep themselves asleep , and know not where they be ; were they awake , how would they quake , their woful state to see . x. you who remain , carnal and vain , in a cold formal state ; and all the while , have got no oyl ; you 'l mourn when 't is too late . xi . you who profess , and not possess , the truth in life and pow'r ; your state is bad , and will be sad , before this day is o'er . xii . what is the shell to the kernel , or chaff unto the wheat ? you husks do take , and do forsake your souls most precious meat . xiii . 't is the last day ; o , therefore pray , and faithful now abide , unto the lord , with one accord , and be on the lambs side . xiv . and have a care , you do not dare , in babel to remain ; for if you do , then also know , with her you shall be slain . xv. come , come away , without delay , with all speed and indevour ; her end is come , her fatal doom ; your souls therefore deliver . xvi . you now do hear , her ruin's near ; your sins therefore forsake ; and you 'l prevent , great punishment , of which she must pertake . xvii . all her pleasures , and rich treasures , abhor as a great evil ; gods word doth show , who love them do , shall go unto the devil . xviii . do you remove , your souls , dear love , from earth , and things thereof ; for this hath bin , your very sin ; now cast it therefore off . xix . on things above , set you your love , affections and desire ; these things below , god will o'erthrow , with his consuming fire . xx. alas , poor souls , be not such fools , to labour for the wind ; the wealth you heap , you shall not keep , 't is true , ere long you 'l find . xxi . do you not rest on self-int'rest , but wholly for the lord ; for he 'l at last , you surely blast , according to his word . xxii . there are some men , cry lord , when , when , wilt thou in glory come ? who will repent , and then relent , they pray'd for his kingdom . xxiii . for it will be , they then shall see , as when on scapes a bear ; that being gone , comes a lyon , doth him in pieces tear . xxiv . subdue your sin , for it hath bin , your chiefest enemy ; i say , again , let it not reign , throughly it crucifie . xxv . for in this land , there 's none shall stand , and happy be indeed , but onely those , whom god hath chose , who on christ jesus feed . xxvi . continually , o , therefore cry , for christ and precious grace ; that with his blest , you all may rest , when you have run your race . xxvii . and the bridegroom , when he doth come , he will you entertain ; and you shall then , be happy men , and with him ever reign . xxviii . yea , gloriously , in majesty , your honour shall excel ; here will i end , who am your friend , and bid you all farewell . a postscript : or , an after-word to england . to thee , o land , this after-word i write , which doth love darkness , and abhor the light ; i finish can't this work , until that i , against thy wickedness do testifie ; and do pronounce the righteous gods decree , which will with vengeance executed be in a short time ; and that because thou hast , let zion , like a barren field , lie waste : she hath bin trod upon in great disdain , and yet from thee no comfort could obtain ; thou hast not succour'd her in great distress , nor helped her , though in the wilderness : she , as a stranger , fain would so●ourn here , but thou not willing art , as doth appear , her to imbrace ; no nor the gospel neither , but fain thou would'st be rid of them together . alas , thou sinful nation , most unwise , that hates thy friends , and loves thy enemies ; what wilt thou do over a little space ? i much lament thy sad and heavy case ; thy sins more vile then sodoms doth abound : some righteous ones , indeed , in thee are found , or else , before this time , i fully know , god had , like sodom , wrought thy overthrow . god hath with great compassion born with thee , but yet thou art as vile ; this i do see : judgements therefore already are begun , and god will make thee bow ere he has done ; he 'l break thy heart , and make thee for to cry , lord , i have sin'd , thy name i glorifie . god hath begun to make thy people few , and made them know , that they are like the dew , which early passeth , when the sun doth rise , or like the shadow which so swiftly flies . the glory of thy city god hath stain'd , which like a queen so long a time hath reign'd . but yet , the worst , o england , is behind ; alas , these judgements i do clearly find , have made thee worser then thou wert before ; instead of healing , they have made thy sore appear so dangerous , that i do see , there is no help , nor cure now for thee . wo , wo , unto all people high and low , my soul doth mourn and bleed , because i know the day of vengeance doth draw very near , wherein all people shall cry out with fear ; they then will weep , and bitterly will mourn , and curse the day that ever they were born to see such dayes , the which will surely come , which will be like , though not the day of doom . thou wilt repent that ere thou didst provoke the righteous god ; for why , his dreadful stroke will be so sore , that some will seek to die ; but death , alas , from them away will fly ; while others they their bitter dayes shall end , a just reward , from god , whom they offend . some now there be alive , which shall behold , the dreadful things which to thee have bin told . with nineveh , therefore , with speed repent , if happily thou mayst gods wrath prevent ; which otherwise will come on thee , o land , before which wrath , alas , no flesh can stand . cease to do evil , i do thee advise , learn to do well , i do thee advertise ; break of all yoaks , set the oppressed free , and labour for a christian liberty . the pope , that hellish beast , do thou withstand , and all who ready are at his command , to yeeld unto that wicked bloody whore , who thinks to have the day again once more ; do thou in time their purpose frusterate , who enemies are both to prince and state. yeeld thou obedience unto god and king , rebellion is a vile and cursed thing ; which i exhort thee to defie and hate , and utterly for to alominate : for like the sin of witch-craft , 't is i know , and those that guilty are god will o'erthrow . if thou this counsel take , i dare not say , but god may turn his furious wrath away ; and thou mayst notwithstanding at the length , shine forth in glory and in perfect strength . finis . the glory of a true church, and its discipline display'd wherein a true gospel-church is described : together with the power of the keys, and who are to be let in, and who to be shut out / by benjamin keach. keach, benjamin, 1640-1704. 1697 approx. 83 kb of xml-encoded text transcribed from 37 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47522 wing k66 estc r19810 12352725 ocm 12352725 60040 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47522) transcribed from: (early english books online ; image set 60040) images scanned from microfilm: (early english books, 1641-1700 ; 213:10) the glory of a true church, and its discipline display'd wherein a true gospel-church is described : together with the power of the keys, and who are to be let in, and who to be shut out / by benjamin keach. keach, benjamin, 1640-1704. iv, 5-69 [i.e. 72] p. [s.n.], london : 1697. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church discipline -early works to 1800. baptists -government. baptists -doctrines. 2005-04 tcp assigned for keying and markup 2005-07 spi global keyed and coded from proquest page images 2005-08 judith siefring sampled and proofread 2005-08 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the glory of a true church , and its discipline display'd . wherein a true gospel-church is described . together with the power of the keys , and who are to be let in , and who to be shut out . by benjamin keach . mat. 18.18 . whatsoever ye shall bind on earth , shall be bound in heaven ; and whatsoever ye shall loose on earth , shall be loosed in heaven . london ; printed in the year 1697. to the baptized churches , particularly to that under my care. my brethren , every house or building consisteth both of matter and form : and so doth the church of christ , or house of the living god. the matter or materials with which it is built are lively stones , ● . e. converted persons : also the matter and form must be according to the rule and pattern shewed in ●he mount , i mean christ's institution , and the apostolical churches constitution , and not after mens inventions . now some men , because the ty●ical church of the jews was na●ional , and took in their carnal seed ( as such ) therefore the same mat●er and form they would have under the gospel . but tho a church be rightly built in both these respects , i.e. of fit matter and right form , yet without a regular and orderly discipline , it will soon lose its beauty , and be polluted . many reverend divines of th● congregational way , have written most excellently ( it is true ) upon th●● subject , i mean on church-discipline ; but the books are so voluminou● that the poorer sort can't purchas● them , and many others have not tim● or learning enough to improve them to their profit ; and our brethren th● baptists have not written ( as i ca● gather ) on this subject by it self● therefore i have been earnestly desired by our members , and also by on● of our pastors , to write a small and plain tract concerning the rules 〈◊〉 the discipline of a gospel-church that all men may not only know our faith , but see our order in this cas● also . true , this ( tho plain ) is bi● short , but may be it may provoke som● other person to do it more fully . certainly , ignorance of the rules of discipline causes no small trouble and disorders in our churches ; and if this may be a prevention , or prove profit able to any , let god have the glory , and i have my end : who am , yours aug. ●● ▪ 1697. benj. keach . the glory of a gospel-church , and the true orderly discipline thereof explain'd . concerning a true and orderly gospel-church . before there can be any orderly discipline among a christian assembly , they must be orderly and regularly constituted into a church-state , according to the institution of christ in the gospel . 1. a church of christ , according to the gospel-institution , is a congregation of godly christians , who as a stated-assembly ( being first baptized upon the profession of faith ) do by mutual agreement and consent give themselves up to the lord , and one to another , according to the will of god ; and do ordinarily meet together in one place , for the publick service and worship of god ; among whom the word of god and sacraments are duly administred , according to christ's institution . 2. the beauty and glory of which congregation doth consist in their being all converted persons , or lively stones ; being by the holy spirit , united to jesus christ the precious corner-stone , and only foundation of every christian , as well as of every particular congregation , and of the whole catholick church . 3. that every person before they are admitted members , in such a church so constituted , must declare to the church ( or to such with the pastor , that they shall appoint ) what god hath done for their souls , or their experiences of a saving work of grace upon their hearts ; and also the church should enquire after , and take full satisfaction concerning their holy lives , or good conversations . and when admitted members , before the church they must solemnly enter into a covenant , to walk in the fellowship of that particular congregation , and submit themselves to the care and discipline thereof , and to walk faithfully with god in all his holy ordinances , and there to be fed and have communion , and worship god there , when the church meets ( if possible ) and give themselves up to the watch and charge of the pastor and ministry thereof : the pastor then also signifying in the name of the church their acceptance of each person , and endeavour to take the care of them , and to watch over them in the lord , ( the members being first satisfied to receive them , and to have communion with them . ) and so the pastor to give them the right hand of fellowship of a church , or church organical . a church thus constituted ought forthwith to choose them a pastor , elder or elders , and deacons , ( we reading of no other officers , or offices abiding in the church ) and what kind of men they ought to be , and how qualified , is laid down by paul to timothy , and to titus . moreover , they are to take special care , that both bishops , overseers , or elders , as well as the deacons , have in some competent manner all those qualifications ; and after in a day of solemn prayer and fasting , that they have elected them , ( whether pastor , &c. or deacons ) and they accepting the office , must be ordained with prayer , and laying on of hands of the eldership ; being first prov'd , and found meet and fit persons for so sacred an office : therefore such are very disorderly churches who have no pastor or pastors ordained , they acting not according to the rule of the gospel , having something wanting . of the work of a pastor , bishop or overseer . 1. the work of a pastor is to preach the word of christ , or to feed the flock , and to administer all the ordinances of the gospel which belong to his sacred office , and to be faithful and laborious therein , studying to shew himself approved unto god , a work-man that needeth not be ashamed , rightly dividing the word of truth . he is a steward of the mysteries of god , therefore ought to be a man of good understanding and experience , being sound in the faith , and one that is acquainted with the mysteries of the gospel : because he is to feed the people with knowledg and vnderstanding . he must be faithful and skilful to declare the mind of god , and diligent therein , also to preach in season and out of season ; god having committed unto him the ministry of reconciliation , a most choice and sacred trust. what interest hath god greater in the world which he hath committed unto men than this ? moreover , he must make known the whole counsel of god to the people . 2. a pastor is to visit his flock , to know their state , and to watch over them , to support the weak , and to strengthen the feeble-minded , and succour the tempted , and to reprove them that are unruly . 3. to pray for them at all times , and with them also when sent for , and desired , and as opportunity serves ; and to sympathize with them in every state and condition , with all love and compassion . 4. and to shew them in all respects , as near as he can , a good example in conversation , charity , faith and purity ; that his ministry may be the more acceptable to all , and the name of god be glorified , and religion delivered from reproach . 5. he must see he carries it to all with all impartiality , not preferring the rich above the poor , nor lord it over . god's heritage , nor assume any greater power than god hath given him ; but to shew a humble and meek spirit , nay to be clothed with humility . the office and work of deacons . the work of deacons is to serve tables , viz. to see to provide for the lord's table , the minister's table , and the poor's table ( 1. ) they should provide bread and wine for the lord's table . ( 2. ) see that every member contributes to the maintenance of the ministry , according to their ability , and their own voluntary subscription or obligation . ( 3. ) that each member do give weekly to the poor , as god has blessed him . ( 4. ) also visit the poor , and know their condition as much as in them lies ; that none , especially the aged widows , be neglected . of the duty of church-members to their pastor . 1 st . 't is the duty of every member to pray for their pastor and teachers . brethren , pray for us , that the word of the lord may run and be glorified . again , saith paul , praying also for us , that god would open unto us a door of utterance , to speak the mystery of christ. prayer was made without ceasing of the church unto god for him . they that neglect this duty seem not to care either for their minister , or their own souls , or whether sinners be converted , and the church edified or not . they pray for their daily bread , and will they not pray to have the bread of life plentifully broken to them ? motives to this . 1. ministers work is great : who is sufficient for these things ? 2. the opposition is not small which is made against them . 3. god's loud call is ( as well as ministers themselves ) for the saints continual prayers and supplication for them . 4. their weakness and temptations are many . 5. the increase and edification of the church depends upon the success of their ministry . 6. if they fall or miscarry , god is greatly dishonoured , and his ways and people reproached . 2 dly . they ought to shew a reverential estimation of them , being christ's ambassadors , also called rulers , angels , &c. they that honour them , and receive them , honour and receive jesus christ. esteem them very highly in love for their work sake . again , he saith , let the elders that rule well , be accounted worthy of double honour , especially they who labour in word and doctrine : that is , as i conceive , such that are most laborious . 3 dly . 't is their duty to submit themselves unto them , that is , in all their exhortations , good counsels and reproofs ; and when they call to any extraordinary duty , as prayer , fasting , or days of thanksgiving , if they see no just cause why such days should not be kept , they ought to obey their pastor or elder , as in other cases also . obey them that have the rule over you , and submit your selves . 4 thly . it is their duty to take care to vindicate them from the unjust charges of evil men , or tongue of infamy , and not to take up a reproach against them by report , nor to grieve their spirits , or weaken their hands . 5 thly . 't is the duty of members to go to them when under trouble or temptations . 6 thly . it is their duty to provide a comfortable maintenance for them and their families , sutable to their state and condition . let him that is taught in the word , communicate to him that teacheth , in all good things . who goeth a warfare at his own charge ? who planteth a vineyard , and eateth not of the fruit thereof ? &c. even so hath the lord ordained , that they that preach the gospel , should live of the gospel . if we have sown unto you spiritual things , is it a great thing if we shall reap your carnal things ? they should minister to them chearfully with all readiness of mind . ministers are not to ask for their bread , but to receive it honourably . the ministers maintenance , tho it is not by tythes , &c. as under the law , yet they have now as just a right to a comfortable maintenance as they had then , the equity of the duty is the same : our saviour , saith dr. owen , and the apostles plead it from grounds of equity and justice ; and all kind of laws and rules of righteousness among men of all sorts calls for it . 7 thly . it is their duty to adhere to them , and abide by them in all their trials and persecutions for the word . ye were not ashamed of me in my bonds , &c. 8 thly . dr. owen adds another duty of the members to their pastor , viz. to agree to come together upon his appointment : when they were come , and had gathered the church together , &c. query , are there no ruling elders besides the pastor ? answ. there might be such in the primitive apostolical church , but we see no ground to believe it an abiding office to continue in the church , but was only temporary . 1. because we have none of the qualifications of such elders mention'd , or how to be chosen . 2. because we read not particularly what their work and business is , or how distinct from preaching elders ; tho we see not but the church may ( if she sees meet ) choose some able and discreet brethren to be helps in government : we have the qualifications of bishops and deacons directly laid down , and how to be chosen , and their work declared , but of no other office or officers in the church , but these only . quest. may an elder of one church if called , warrantably administer all ordinances to another ? answ. no surely ; for we find no warrant for any such practice , he being only ordained pastor or elder of that particular church that chose him , &c. and hath no right or authority to administer as an elder in any other where he is not so much as a member . quest. may a church call out a teacher that is no ordained elder to administer all ordinances to them ? ans. you may as well ask , may a church act disorderly ? why were ministers to be ordained , if others unordained might warrantably do all their work ? if therefore they have no person fitly qualified for that office , they must look out from abroad for one that is . yet ( as we say ) necessity has no law ; provided therefore they can't do either , it is better their teacher be called to do it , than that the church should be without their food , and church-ordinances neglected ; yet let all churches take care to organize themselves , and not through covetousness , or neglect of duty , rest incompleat churches , and so under sin. god is the god of order , and not of confusion , in all the churches of the saints . and how severely did god deal of old with such that meddled with the priests work and office , who were not of the priesthood , nor called by him to administer in holy things ! of the reception of members . quest. what is the order of receiving members into the church , that were no members any where before ? answ. 1. the person must give an account of his faith ; and of the work of grace upon his soul before the church ; and also a strict enquiry must be made about his life and conversation : but if through bashfulness the party cannot speak before the congregation , the elder and two or three more persons may receive an account of his or her faith , and report it to the church . but if full satisfaction by the testimony of good and credible persons is not given of the party's life and conversation , he must be put by until satisfaction is obtained in that respect . moreover , when the majority are satisfied , and yet one or two persons are not , the church and elder will do well to wait a little time , and endeavour to satisfy such persons , especially if the reasons of their dissent seem weighty . quest. what is to be done when a person offers himself for communion from a church that is corrupt , or erroneous in principles ? answ. 1. the church ought to take an account of his faith in all fundamental points , and of the work of grace upon his heart . 2. and if satisfied , then to send also to that corrupt people , to know whether they have any thing or not against his life and conversation : if satisfied in both these respects , the church may receive him . quest. to whom is it members ●oin themselves ? is it to the elder , or to the church ? answ. they are joined to the whole community of the church , being incorporated as members thereof , and thereto abide , tho the pastor be removed by death . the power of the keys , with church — discipline , and members duties one to another . 1. we judg it necessary that a day monthly be appointed particularly for discipline , and not to manage such affairs on the lord's-day , which should be spent ●n the publick worship of god , of ● different nature : besides , such ●hings may ( on the account of discipline ) come before the church which may not be expedient to be ●eard on the lord's-day , lest it ●isturb the spirits of any members , and hinder their meditation ●n the word which they have ●ewly heard : tho in small congregations perhaps a day in two or three months may be sufficient . 2. the power of the keys , or to receive in and shut out of the congregation , is committed unto the church : the political power of christ , saith dr. chauncy , is in the church , whereby it is exercised in the name of christ , having all lawful rule and government within it self , which he thus proves , viz. 1. the church essential is the first subject of the keys . 2. they must of necessity to their preservation , purge themselves from all pernicious members . 3. they have power to organize themselves with officers . yet i humbly conceive i may add , that the concurrence of the presbytery is needful hereunto . 4. if need be that they call an officer from without , or one of another church , they must first admit him a member , that they may ordain their officer from among themselves . 5. they have power to reject a scandalous pastor from office and membership . ' this power of christ is exerted as committed to them by the hands of the elder appointed by christ , the due management whereof is in and with the church to be his care and trust , as a steward , whereof he is accountable to christ and the church , not lording it over god's heritage . and that the power of the keys is in the church , appears to me from mat. 18. if he will not hear the church ; it is not said , if he will not hear the elder , or elders . as also that of the apostle , in directing the church to cast out the incestuous person , he doth not give this counsel to the elder or elders of the church , but to the church ; so he commands the church to withdraw from every brother that walks disorderly . purge out the old leaven , that you may be a new lump . of church-censures . now as to church-censures i understand but two besides suspension , viz. ( 1. ) withdrawing from a member that walks disorderly . ( 2. ) casting out , o● excommunicating such that are e●ther guilty of notorious or scanda●lous crimes , of heresy , &c. o● of contemning the authority o● the church . briefly to each of these . 1. suspension is to be when'● member falls under sin , and th● church wants time fully to hea● the matter , and so can't withdraw from him , or cast him out . 2. if any member walks disorderly , tho not guilty of gross scandalous sins , he or she , as soon as it is taken notice of , ought to be admonished , and endeavours to be used to bring him to repentance : for we hear that there are some which walk disorderly , not working at all , but are busy-bodies . such as meddle with matters that concern them not , it may be ( instead of following their trade and business ) they go about from one member's house to another , telling or carrying of tales and stories of this brother , or of that brother or sister , which perhaps may be true , or perhaps false , and may be too to the reproach or scandal of some member or members , which , if so , it is back-biting ; and that is so notorious a crime , that without repentance they shall not ascend god's holy hill. back-biting is a diminishing our neighbours , or brother's good name , either by denying him his due praise , or by saying any thing to his charge falsely or irregularly , or without sufficient cause or evidence , thus our annotators . but this of disorderly walking does not amount to such a crime , but evils not so notorious ; now them ●●at are such , we command and exhort by our lord jesus christ , that with quietness they work , and eat their own bread. they must be admonished . 1. an admonition is a faithful endeavour to convict a person of a fault , both as to matter of fact and circumstance ; and this admonition must be given first , if it be private , by that brother that knows or has knowledg of the fault or evil of the person offending , whether the elder , or member ; for any private brother ought to admonish such with all care and faithfulness before he proceeds farther . but if it be publick , th● church ought to send for the offender , and the pastor must admonish him before all . 2. but if after all due endeavours used he is not reclaimed , bu● continues a disorderly person , the church must withdraw from him . now we command you brethren , is the name of our lord jesus christ , that you withdraw from every b●●ther that walketh disorderly , and not after the traditions he received from us . this is not a delivering up to satan , excommunicating of dismembring the person ; for this sort are still to be owned as members , tho disorderly ones : the church must note him ▪ so as not to have communion or company with him in that sense ; yet court him not as an enemy , but exhort him as a brother : if any man obey not our word , note that man. it appears that such who refuse to adhere to what the pastor commands and exhorts to , in the name of christ , are to be deemed disorderly persons , as such are who meet ●ot with the church when assembled together to worship god , or ●hat neglect private or family prayer , or neglect their attendance on the lord's-supper , or to contribute to the necessary charges of the church , or suffer any evils unreproved in their children ; all such may be lookt upon disorderly walkers , and ought to be proceeded against according to this rule , or divulge the private resolves of the church , as well as in many like cases . of private offences of one brother against another . 1. as touching private offences , the rule mat. 18. is to be observed , only this by the way must be premised , viz. if but one brother or two have the knowledg of some members crime , yet if it be publickly known to the world , and the name of god be reproached , it being an immoral act , 〈◊〉 private brother is not to proceed with such an offender , according to mat. 18. but forthwith to brin● it to the church , that the public● scandal may be taken off . 2. but if it be a private offenc● or injury done to a brother 〈◊〉 sister in particular , and not bei●● a notorious scandalous sin , tha● brother must not mention it to one soul , either within , or without the church , until he hath proceeded according to the rule . ( 1. ) he must tell his brother his fault . moreover , if thy brother shall trespass against thee , go and tell him his fault betwixt thee and him alone ; if he shall hear thee , thou hast gained thy brother . thou must labour in love and all affections to convince him o● his fault ; but if he will not hea● thee , ( 2. ) thou must take one or two more , but be sure see they are discreet persons , and such that ar● most likely to gain upon him ; and they with thee are to labour with all wisdom to bring him to the sense of his fault : 't is not iust to speak to him , as if that were enough ; no , no , but to take all due pains , and to strive to convince him , that so the matter may be issued , and the church not troubled with it : but if he will not hear thee , take one or two more , that in the mouth of two or three witnesses every word may be established . 3. but if he will not hear them after all due means and admonitions used , then it must be brought to the church ; and if he will not hear the church , he must be cast out : the elder is to put the question , whether the offending brother be in their judgments incorrigible , and refuseth to hear the church ; which passing in the affirmative by the vote of the congregation , or the majority of the brethren by the lifting up of their hands , or by their silence ; the pastor after calling upon god , and opening the nature of the offence , and the justness of their proceedings , in the name and by the authority of christ , pronounces the sentence of e● communication to this effect . that a. b. being guilty of great iniquity , and not manifesting ●●feigned repentance , but refusing to hear the church , i do in the name , and by the authority of christ committed unto me as pastor of this his church , pronounce and declare that he is to be , and is hereby excommunicated , excluded or cast out of the congregation , and no longer to be owned a brother , or a member of this church ; and this for the destruction of the flesh , that his spirit may be saved in the day of the lord jesus . and this we believe is the substance of that which the apostle calls a delivering up to satan , he being cast into the world , which is called the kingdom of satan , where he rules and reigns . the delivery unto satan ( saith dr. chauncy ) signifies only the solemn exclusion of a person from the communion of the church , the visible kingdom of christ , and disinfranchizing him , or divesting him of all visible right to church privileges , casting him into the kingdom of the world , where the prince of darkness rules in the children of disobedience . and this being done , he is to be esteemed to be no better than an heathen man , or publican , or as an evil person , and not to have so much as intimate civil communion withal . of scandalous persons guilty of gross acts of immorality . if any member fall into any gross acts of sin , as swearing , lying , drunkenness , fornication , covetousness , extortion , or the like , and it is known and publickly spread abroad to the great scandal and reproach of religion , and of the holy name of god , his church , and people ; the said offender so charged , the church must send one or two brethren to him to come before the congregation : if he will not come , but doth slight and contemn the authority of the church , that will bring farther guilt upon him , for which offence he incurs the censure before mentioned but if he doth appear , his charge is to be laid before him , and the witnesses called ; and after he ha● made his defence , and said all he hath to say , and the congregation finds him guilty , then the same censure is to pass upon him , to the end he may be brought to unfeigned repentance , and the name of god cleared ; and some time must be taken to make it appear that he hath true repentance , by the reformation of his life and holy walking afterwards , before he be received again , and the censure of the church in a solemn manner be taken off . dr. chauncy puts this question , quest. how is a church to proceed in case of open and notorious scandals ? the answer is , ' the matter of fact , as such , being beyond all question ; the church is to proceed immediately to censure , to vindicate the honour of christ and his church , and to manifest to the world their just indignation against such notorious offenders , and wait for a well-grounded and tryed evidence of his true repentance under that ordinance of christ which is appointed to that end . observe , it is the opinion of the doctor , that tho the person be penitent , yet because his sin is open and scandalous , he ought to be cast out to vindicate the honour of christ and the church , as part of his just punishment ( that being one reason of the ordinance of excommunication ) as well as to bring the person to thorow repentance ; and we are of his mind . paul takes no notice in the case of the incestuous person of his immediate repentance ; or if he repent not , then , &c. but says he , deliver such a one to satan , &c. saith the lord , if her father had but spit in her face , should she not be ashamed seven days ? let her be shut out from the camp seven day : ( speaking of miriam ) and after that let her be received in again . of dealing with hereticks and blasphemers . as touching hereticks or heresy , the same censure , when they are convicted , ought to pass against them ; heresy is commonly restrained to signify any perverse opinion or error in a fundamental point of religion , as to deny the being of god , or the deity of christ , or his satisfaction , and justification alone by his righteousness , or to deny the resurrection of the body , or eternal judgment , or the like . yet our annotators say , the word signifies the same thing with schism and divisions ; which if so , such that are guilty of schism or divisions in the church , ought to be excommunicated also . heresies are called damnable by the apostle peter ; without repentance such cannot be saved , as bring in damnable heresies , denying the lord that bought them . two things render a man an heretick according to the common signification of the word . 1. an error in matters of faith , fundamental or essential to salvation . 2. stubbornness and contumacy in holding and maintaining it . a man that is an heretick , after the first and second admonition reject . now that this rejection is all one with excommunication , appears by what paul speaks , 1 tim. 1.20 . of whom is hymeneus and alexander , whom i have delivered unto satan , that they may learn not to blaspheme . their heresy , or blasphemy was in saying the resurrection was past . some would have none be counted an heretick but he who is convicted and condemned so to be in his own conscience , mistaking paul's words , knowing that he that is such , is subverted , being condemned of himself . he may be condemned of himself , tho not for his heresy , yet for his spending his time about questions , and strife of words , to the disquieting the peace of the church ; or tho not condemned of himself directly , yet indirectly ; according to the purport of his own notion , or what he grants about the point in debate , &c. else the apostle refers to some notable and notorious self-condemned heretick . it is a great question , whether hymeneus and alexander we●● condemned in their own consciences , about that heresy charged upon them , and yet were delivered up to satan . however the rule is plain , respecting any that are subverted , and resolutely maintain any heretical notion , i. e. after he hath been twice ( or oftner ) admonished , that is , after all due means used , and pains taken with him , to convince him of his abominable error ; and yet if he remains obstinate , he must be delivered up to satan ; that is , the righteous censure of the church must pass upon him , as in the case of other notorious crimes . heresy is a work of the flesh : and hence some conceive such ought to be punished by the civil magistrate . quest. what is an admonition ? answ. it is a faithful endeavour to convict a person of a fault both as to matter of fact , and his duty thereupon , charging it on his conscience in the name of the lord jesus with all wisdom and authority . quest. what is a church admonition ? answ. when an offending brother rejecting private admonition by one , or by two or three persons ; the complaint being brought to the church by the elder , the offending member is rebuked and exhorted in the name of the lord jesus to due repentance ; and if convicted , and he repents , the church forgives him , otherwise casts him out , as i before shewed . quest. may a church admit a member of another congregation to have communion with them , without an orderly receiving him as a member ? answ. if the person is well known by some of the church , and that he is an orderly member of 〈◊〉 church of the same faith , he being occasionally cast among them ▪ they may admit him to transie●● communion for that time ; but i● he abides in that town or city remote to the church to whom he belongs , he ought to have his regular dismission , and so be delivered up to the care and watch of the church where he desires to communicate . quest. if an excommunicated person hath obtained of god true repentance , and desires to be restored to the church , what is the manner of his reception ? answ. upon his serious , solemn and publick acknowledgment thereof before the church , and due satisfaction according to the nature of his offence being given , the elder solemnly proceeds and declares in the name of the lord jesus , that the sentence which a.b. was laid under ( upon his unfeigned repentance ) is taken off , and that he is received again a as member , &c. to the praise and glory of god. q. how ought a pastor to be ●●●lt withal , if he to the knowledge of the church , or any mem●ers thereof , walketh disorderly , ●nd unworthily of his sacred of●ice , and membership ? take the answer of another author here . answ. ' those members , to whom this is manifestly known , ought to go to him privately , and unknown to any others , ( and with the spirit of meekness , in great humility ) lay his evil before him , and intreat him as a father , and not rebuke him as there equal , much less as their inferiour ; and if they gain upon him , then to receive him into their former affection and esteem , for ever hiding it from all others . but if after all tender intreaties , he prove refractory and obstinate , then to bring him before the church , and there to deal with him ; they having two or three witnesses in the face of the church , to testify matter of fact against him to their personal knowledge . 2. but before he be dealt with they must appoint one from among themselves , qualifyd for the work●● a pastor , to execute the church censure against him , &c. yet n● doubt , the church may suspend him from his communion , & exercisin● of his office presently , upon hi● being fully convicted . but seeing in the multitude of counsel there i● safety , sure no church would so proceed without the advice of the presbytery , or of a sister church at least . q. suppose a member should think himself oppressed by the church ; or should be unjustly dealt with ; either withdrawn from , or excommunicated , has he no relief left him ? answ. we believe he hath relief ; and also , that there is no church infallible , but may e●● in some points of faith , as wel● as in discipline . and the way proposed , and agreed to , in a general assembly , held in london , 1692. of the elders , ministers , and messengers of our churches , we approve of , which is this ; viz. the grieved or injured person may make his application to a sister ▪ church for communion ; and that church may send some brethren in their names , to that congregation that have dealt with him , and they to see if they can possibly restore him to his place ; but if they cannot , then to report the matter charged , with the proofs , to the church that sent them : and if that congregation shall , after a full information , &c. be perswaded the person was not orderly dealt with , they may receive him into their communion . of such that cause divisions ; or vnduely separate themselves from the church . this i find is generally asserted by all congregational divines , or worthy men , i. e. that no person hath power to dismember himself : i. e. he cannot , without great sin , translate himself from one church to another ; but ought to have a dismission from that church where he is a member : provided that church is orderly constituted , nothing being wanting as to any essential of salvation ; or of church-communion : but if not , yet he ought to indeavour to get his orderly di●mission . nor is every small differenc● in some points of religion , ( o● notions of little moment , ) an● grounds for him to desire his dismission . that he cannot , nor ought no● to translate himself , see what 〈◊〉 reverend writer saith : he cannot , saith he , for many reasons : 1. it is not decent , much le● an orderly going away ; but very unmannerly , and a kind o● running away . 2. such a departure is not approved of in families , or civi● societies . 3. it destroys the relation o● pastor and people : for wha● may be done by one individua● person , may be done by all . 4. what liberty in this kin● belongs to the sheep , belongs t● the shepherd ; much more he ma● then also leave his flock at h● pleasure , without giving notice o● reason thereof to the church . 5. it is breaking covenant wit● christ , and with the congregation , and therefore a great immorality ; he being under obligation to abide stedfastly with the church ; i. e. till the church judge he hath a lawful call to go to another congregation . 6. it 's a schism : for if there be any such thing in the world , it 's of particular societies . 7. it is a despising the government of the church . 8. it is a particular member's assuming to himself the use of the keys ; or rather stealing of them . 9. there is as much reason persons should come into a church when they please , without asking consent , as depart when they please . 10. it is very evil and unkind in another church , to receive such an one , as not doing as they would , or should be dealt with . 11. such practices can issue in nothing else than the breach and confusion of all particular churches ; and make them like parishes . 12. such departures cannot be pleaded for in the least , but upon the notion of a catholick visible church , wherein all members and officers are run into one organized church , which will , and must introduce , a co-ordinate ( if not a subordinate ) pastoral government , by combination of elders , over all the churches ; and therefore by synods and classes . 13. it is like a leak in a ship , which , if not speedily stopped , will sink at last . 14. it tends to anarchy , putting an arbitrary power in ev'ry member . 15. it breaks all bonds of love , and raiseth the greatest animosities between bretheren and churches . 16. it is a great argument of some guilt lying-on the party . thus the dr. again he saith , it is no more in the just power of a particular member to dissolve his church-relation , than in a man to kill himself : but by his said withdrawment he doth schismatically rend himself from his communion , and so separate himself sinfully . ★ quest. what is the just act of the church , that cloathes this irregular separation , with the formality as it were of an excomcommunication . he answers . ( calling ) this a mixt excommunication i. e. originally proceeding from , and consists in , the act of the brother himself , and is the formality of his offence ; upon which proceeds the just and unviolable act of the church . the judgment of the church publickly declared by the elder of the congregation ; as the dr. words it ; viz. that a. b. having so and so irregularly and sinfully withdrawn himself from the communion of the congregation , we do now adjudge him a non-member , and one that is not to communicate with the church , in the special ordinances of communion , till due satisfaction is given by him . yet we believe , as the dr's opinion is , that a church may , ( if they find the case to be warranted by the word of god ; or as it may be circumstanced ) give a dismission to a member , when insisted on , to another regular church , tho not in every case of small offence , or dissent in some small points of different notions , or from prejudice ; for , that may tend soon to dissolve any church : for what church is it , where every member is of one mind in every particular case and thing about notions of religion ? and such that make divisions , and cause schisms , or discord among brethren , to disturb the peace of the church , if they cannot be reclaimed , must be marked , and dealt with as great offenders : it being one of those things that god hates , and is an abomination to him . quest. what is a full and lawful dismission of a member to another church , upon his removing his habitation , or on other warranted cases . answ. vve answer a letter testimonial , or recommendation of the person ; and if he intends to abide there wholly , to give him up to that communion , and fellowship , to be watched over in the lord. of disorders , or causes of discords , and how to be prevented , corrected , and removed . i. one cause of discord is , through the ignorance in some members of the rules of discipline , and right government ; particularly when that rule in matth. 18. is not followed . but one person ●●kes up an offence against another , and speaks , of it to this or that person , before he hath , told the brother offending , of it ; which is a paspable sin , and a direct violation of christ's holy precept : and such must , as offenders themselves , be in a gospel way dealt with . to prevent this , the discipline , of the church should be taught ; and the members informed of their duties . ii another thing that causes trouble and disorder in a church , is want of love , and tender affections to one another ; as also not having a full sight and sense of the great evil of breaking the bonds of peace , and vnity : o that all would lay this abominable evil to heart , how base a thing it is to break the peace of a private family , or neighbourhood ; but much more sinful to disturb the peace of the church of the living god , and break the bonds of the vnity thereof . behold , how good , and how pleasant it is , for brethren to dwell together in vnity ! but , o how ugly and hateful is the contrary ! iii. another disorderly practice is this , when one member or another knows of some sinful act , or evils done by one or more members , and they conceal it ; or do not act according to the rule ; pretending they would not be lookt upon as contentious persons : but hereby they may become guilty of other mens sins , and also suffer the name of god , and the church , to lye under reproach , and all thro their neglect . this is a great iniquity . iv. when an elder , or church shall know that some persons are scandalous in their lives , or hereretical in judgment , and yet shall bear or connive with them . v. when members take liberty to hear at other places , when the church is assembled to worship god : this is nothing less than a breaking their covenant with the church , and may soon dissolve any church : for by the same rule , one may take that liberty , another ; nay , every member may . moreover , it casts a contempt upon the ministery of the church , and tends to cause such who are hearers to draw off , and to be disaffected with the doctrine taught in the church , ( they knowing these dissenters do belong unto it . ) i exhort therefore , in the name of christ , this may be prevented : and any of you that know who they are , that take this liberty , pray discover them to the church . we lay no restraint upon our members from hearing such , who are sound in the faith at other times . vi. the liberty that some take to hear men that are corrupt in their judgments ; and so take in unsound notions , and also strive to distil them into the minds of others , as if they were of great importance . alas , how many are corrupted in these days , with arminianism , socinianism , and what not ! this causes great trouble and disorder . vii . when one church shall receive a member or members of another congregation without their consent or knowledge : nay such that are disorderly and may be loose livers , or cast out for immorality ; or persons filled with prejudice without cause . this is enough to make men atheists , or contemn all church authority , and religion : for hath not one regular church as great authority from christ as another . viii . another disorder is , when members are received without the general consent of the church ; or before good satisfaction is taken of their godly lives , and conversations : or when a church is too remiss in the reception of her members . ix . another disorder is , when a church shall receive a charge against a member , ( it being an offence between brother and brother ) before an orderly proceed has been made by the offended person . x. when judgment passes with partiality ; some are connived at , out of favour or affection : levi was not to know his father or mother in judgment . xi . when members do not constantly and early attend our publick assemblies , and the worship of god on the lord's-day especially , but are remiss in that matter : this is a great evil. xii . when part of a church shall meet together as dissatisfied , to consult church-matters , without the knowledge or consent of the church , or pastor : this is disorderly , and tends to division ; and such should be marked . xiii . another thing that tends to disquiet the peace of the church is , when there are any undue heats of spirit , or passion shewed in the pastor , or others , in managing the discipline of the church . have we not found by experience the sad effect of this ? therefore things must be always managed with coolness , and sweetness of spirit , and moderation ; every brother having liberty to speak his mind , and not to be interrupted , until he has done ; nor above one speak at once . xiv . when one brother or more dissents in the sentiments of their minds from the church , in any matters circumstantial ; either in repect of faith , practice , or discipline , and will not submit to the majority , but raise feuds ; nay , will rend themselves from the church , rather than consent . i quaery , what reason , or ground , hath any man to refuse communion with a church that christ hath not left , but hath communion with ? xv. when any member shall divulge , or make known to persons , not of the congregation , nor being concerned in those matters what is done in church-meetings , the church in this respect ( as well as in others ) is to be as a garden inclosed , a spring shut up , a fountain sealed . this oft times occasions great grief , and the disorderly person should be detected . is it not a shame to any of a private family , to divulge the secrets of the family ? but far greater shame do these expose themselves unto . xvi . another disorderly practice is this ; viz. when a member shall suggest , and seem ●o insinuate into the minds of other members some evil against their pastor , yet will not declare what it is ; and may only be evil surmisings , & out of prejudice ; and yet refuses to acquaint the pastor with what it is : this is very abominable , and a palpable violation of the rule of the gospel , and duty of members to their minister . such a person ought to be severely rebuk'd , and if he confess not his evils , and manifesteth unfeigned repentance , to be dealt with farther . moreover , it is a great evil in another to hear such base ▪ insinuations , and neither rebuke the accuser , and so discharge his duty , nor take two or three more to bring the person to repentance . if he deal thus by a private brother , it is a great evil , but far worse to an elder , whose name and honour , ought with all care and justice , to be kept up , as being more sacred . xvii . another disorderly practice is , ( which causes much trouble ) when the publick charges of a church are not equally born ; but some too much burdened , when others do but little or nothing . and also , when every one does not contribute to the poor , as god has blessed them , on every lord's day , or first day of the week , as he hath commanded . xviii . another disorder is this ▪ when members refuse to communicate with the church at the lord's table , because some person , or persons , they think are guilty of evil , and yet they have not proceeded with them according to rule : these either excommunicate the church , or themselves , or those persons at least , they censure unwarrantably . i beseech you for christ's sake , that this may never be any more among you : you ought not to deal thus with them ; or refuse your communion , ( tho faulty ) until the church has dismember'd , or withdrawn from them ; or at least suspended them . xix . when one member , shall believe , or receive a report against another , before he knows the truth of the matter . xx. when an accusation is brought against an elder , contrary to the rule , which ought not be without two or three witnesses , as to the matter of fact. xxi . when the word of god is not carefully attended upon , on week , or lecture-days , by the members generally ; tho the said meeting being appointed by the whole church . xxii . vvhen days of prayer and fasting , and of publick thanksgiving , or when days of disciplining are not generally attended upon . lastly , vvhen gifted brethren are not duely encouraged : first privately to exercise their gifts ; and being in time approved , called forth to preach or exercise in the church : and when encouragment is not given to bestow learning also upon them , for their better accomplishment . what will become of the churches in time to come , if this be not prevented with speed ? what tends to the glory and beauty of a true gospel-church . i. that which primarily tends to the glory of a church is the foundation on which it is built , which is jesus christ. now this is a blessed and glorious fou●dation . i. in respect of god the father , who laid this foundation in his eternal purpose , counsel , and decree ; behold i lay in sion ; and this is as the result of his infinite wisdom , love , and mercy to his elect. ii. in respect had unto christ himself , who is this foundation . 1. he is a suitable foundation . 1. in respect to the glory of god in all his attributes . 2ly . in respect to our good ; he answering all our wants , who are united to him , or built upon him . 3. in respect of the preciousness of christ , as a foundation ; a stone ; a precious stone . 4. in respect to the durableness of it i. e. a tryed stone ; a sure foundation . brethren , a foundation of a house must of necessity be laid ; no house can be built without a good foundation , that will stand firm , and unmovable ; it is the strongest part of the building , and it beareth all the weight of the whole superstructure : so doth jesus christ. iii. the beauty and glory of a true church , consists in the true and regular , or right constitution of it ; nothing being wanting that is essential to it , upon this account . iv. it consisteth in the excellency , glory , and suitableness of the materials 't is built with , answering to the foundation ; all precious stones , lively stones ; all regenerated persons . v. in that all the stones be well hewed and squared ; all made fit for the building , before laid in . vvere it thus , there would not be so great a noise of the hammer and ax , in church discipline , as indeed there is . it was not thus in the type , i mean in solomon's temple . vi. it 's beauty and glory consisteth in that all the stones being not only united by the spirit , to christ the foundation , but also to one another in sincere love and affection . in whom all the building , fitly framed together , groweth up unto an holy temple in the lord. vii . it consisteth in the holiness and purity of the lives and conversations of all the members : be ye holy , for i am holy . holiness becomes thy house , o god , for ever . viii . it consisteth in that sweet union and concord that ought to be in the church ; all like the horse : in pharoah's chariot , drawing together : endeavouring to keep the vnity of the spirit in the bond of peace . by this shall all men know ye are my disciples , if you love one another . ix . in their having the divine presence with them : or when the glory of god fills his temple . x. in keeping out all unsanctified , or unclean persons , or if they get in , to purge them out by a strict and holy discipline , or else it will soon loose it's beauty . xi . in that zeal and equality that should be shewed in all to keep up the honour , peace , and comfort of the church , and the ministery thereof . xii . in the administration of right discipline ; to see no neglect nor delaying of justice , thro carelesness , or partiality : ( 1. ) no ways partaking of other mens sins ; which may be done by conniving at it ; ( 2. ) by lessening or extenuating of it ( 3. ) by countenancing , or any ways incouraging any in sin. ( 4. ) by not restoring a brother , that confesses his sin when overtaken . ( 5. ) not bringing in a just charge against an offender , nor rebuking him ; and yet have communion with him . 2ly . not to wrest judgment , out of it's true and right channel : nor to inflict a greater censure than the law of christ requires on any . 3ly . timely to acquit , and discharge a penitent person . 4ly . not to do any thing on● of prejudice , but in love , and bowels , of affection ; and to do all in christ's name , or by his authority . xiii . to sympathize with the afflicted , succour the tempted , and relieving the poor and distressed : rejoicing with them that rejoice , and mourning with them that mourn . xiv . to speak evil of no man ; not only speaking no evil of their brethren , but of no man , to his hurt or injury , detracting from his worth and honour : see sirach , whether it be to friend or foe , talk not of other men's lives ; and if thou canst , without offence , reveal them not . we must not discourse his faults , unless in a gospel-way ; and that too , to amend the person , and not out of passion , or prejudice to expose him , but out of love to his soul. yet we may speak of the evils of others , ( 1. ) when called to do it , in a legal or gospel-way ; and it is a sin then to conceal his crime . ( 2. ) or when it is to prevent another , who is in danger to be infected by his company , or ill example . ( 3. ) or in our own just defence and vindication . moreover , consider the evil of reproaching of others . first as to the causes why some do it . i. one cause is from want of love : nay from malice ; and hatred . 1. from the baseness , ill nature , and cruelty of the accusers disposition . 2. 't is occasioned from that itch , of talking and medling in the affairs of other men. 3. or perhaps to raise their own esteem and honour , some degrade their brother ; which is abominable . consider it is theft , or robbery ; nay , and 't is worse than to rob a man of his goods , because thou takest away that which perhaps thou canst not restore again . moreover consider , that such who reproach others , lay themselves open thereby to reproach . 3. moreover know , he that receives , or hearkens to the scandal , is as guilty as the accuser ; he is like a person that receives stolen goods , and so is as bad as the thief . this being one of the grand and notorious evils of these days i speak the more to it . if you abominate this evil , and avoid it , you will shine in grace and vertue the more clearly . alas , in our days , some that would be thought to be great professers stick not to vilifie christ's ministers , even some of the best of men ; and are so full of malice , they care not what wrong they do to their brethren , nor to the truth it self , or interest of god , and so expose themselves to a lasting shame , and their spirit , and practice , to an abhorrance ; they are like cursed cham who discovered his fathers nakedness ; these persons violate all laws , both humane and divine . 3ly . when they bear one anothers burdens , and so fulfil the law of christ : and that you may do this ; consider where is that church in which there are no burdens to be born. [ motives thus to do . ] 1. consider what a burden jesus christ hath born for thee . 2. what a burden thou hast to bear of thine own . 3. mayst not thou in some things be a burden to thy brethren ? 4. wouldst thou not have others bear thy burden . 5. may not god cause thee to bear a more heavy burden ; because thou canst not bear thy brother's ? 6. 't is a fulfilling the law of love , nay the law of christ. xv. the glory and beauty of a congregation , is the more manifest , when the authority of the church , and the dignity of the pastoral office is maintained . how great was the evil of the gain-saying of corah ? the apostles speaks of some that are selfwilled , presumptious , who are not afraid to speak evil of dignities . god has put a glory and high dignity upon the church and in it's authority and power ; whom ye bind on earth shall be bound in heaven . moreover , the pastoral office , is an office of dignity ; they are called rulers , angels , fathers : for any therefore to cast contempt on the church , or pastor , is a great evil , and a reproach to christ , and tends to disorder and confusion . lastly , when holiness , righteousness , charity , humility , and all true piety is prest upon the consciences of every member , and appears in the minister : also that all strive to excell therein , with their uttermost care and diligences . the conclusion . know my brethren , that god loves the gates of sion more than all the dwelling places of jacob : therefore the publick worship of god ought to be preferred before private . 1. this supposeth there must be a visible church . 2. and that they frequently meet together to worship god. 3. that they have an orderly ministery and one ordained elder , at least , to administer all publick ordinances . 4. moreover , that all persons have free liberty to assemble with the church , and to partake of all ordinances , save those which peculiarly belong to the church ; as the lord's supper , holy discipline , and days of prayer and fasting . then the church of old separated themselves from all strangers . yet others may attend on all other publick ordinances with the church ; as publick prayer , reading , and preaching the word and in singing god's praises , as hath formerly been proved . may others my brethren , join in prayer with us , and not praise god with us ▪ but , o my brethren ! let me beseech you to shew your high value , and estimation for the publick worship of god. [ motives hereunto . ] 1. since god prefers it thus : or has so great esteem of his publick worship . 2. because he is said to dwell in sion ; it is his habitation for ever . the place , where his honour dwells . 3. here god is most glorified . in his temple every one speaks of his glory ; my praise shall be in the great congregation . 4. here is most of god's gracious presence ( as one observes it . ) 1. his effectual presence , in all places ; where i record my name , thither will i come ; and there will i bless thee . 2. here is more of his intimate presence : where two or three are gathered together in my name , there am i in the midst of them . he walks in the midst of the seven golden candlesticks . 5. here are the clearest manifestations of god's beauty , which made holy david desire to dwell there for ever . see the appearance of christ to the churches , rev , 2. cap. 3. 6. in that it is said , that those that should be saved , in the apostles days , god added unto the church . 7. here is most spiritual advantage to be got : here the dews of hermon fall , they descend upon the mountain of sion . here god commands the blessing , even life for evermore . i will abundantly bless her provision , and satisfie her poor with bread. here david's doubt was resolved . 8. here you received your first spiritual breath , or life , many souls are daily born to christ. that good which is most diffusive , is to be preferred ; but that good which most partake of , is most diffusive ; o magnifie the lord with me ! let us exalt his name together . live coals separated , soon die . 9. brethren ( as a worthy divine observes ) the church in her publick worship is the nearest resemblance of heaven , especially in singing god's praises . what esteem also had god's worthies of old , for god's publick vvorship ? my soul longeth , yea , even fainteth for the courts of the lord. how amiable are thy tabernacles , o lord of hosts ! 10. see how the promises of god run to sion , or to his church : he will bless thee out of sion . o let nothing discourage you in your waiting at the posts of christ's door : david desired rather to be a door-keeper in the house of god , than to dwell in the tents of wickedness . yet nevertheless do not neglect , for the lord's sake , private devotion ; viz. secret , and family-prayer : o pray to be fitted for publick worship ! come out of your closets to the church ? what signifies all you do in publick , if you are not such that keep up the worship of god in your own families ? o neglect not prayer , reading , and meditation ! and take care also to educate and catechise your children ; and live as men and women that are dead to this world : and walk for the lord's sake as becomes the gospel . see that zeal and knowledge go together ; a good conversation . and a good doctrine go together these two together , are better than one. brethren , he that makes the vvord of god his rule , in whatsoever he doth , and the glory of god his end in what he doth , shall have the spirit of god to be his strength . this is like solomon's three-fold cord ; that will be one , or it will be three ; it can't be two ; not can it be broken . the solemn covenant of the church of christ , meeting in white-street , at it's constitution ; june , 5. 1696. we who desire to walk together in the fear of the lord , do , through the assistance of his holy spirit , profess our deep and serious humiliation for all our transgressions . and we do also solemnly , in the presence of god , of each other , in the sense of our own vnworthiness , give up our selves to the lord , in a church state according to the apostolical constitution that he may be our god , and we may be his people , through the everlasting covenant of his free grace , in which alone we hope to be accepted by him , through his blessed son jesus christ , whom we take to be our high priest , to justify and sanctify us , and our prophet to teach us ; and to subject to him as our law-giver , and the king of saints ; and to conform to all his holy laws and ordinances , for our growth , establishment , and consolation ; that we may be as a holy spouse unto him , and serve him in our generation , and wait for his second appearance , as our glorious bridegroom . being fully satisfied in the way o● church-communion , and the trut● of grace in some good measure upon one anothers spirits , we do solemnly join our selves together in a holy vnion and fellowship , humbly submitting to the discipline of the gospel , and all holy duties required of ● people in such a spiritual relation . 1. we do promise and ingage to walk in all holiness , godliness , humility , and brotherly love , as much as in us lieth to render our communion delightful to god , comfortable to our selves , and lovely to the res● of the lord's people . 2. we do promise to watch over each others conversations , and not to suffer sin upon one another , so far ● god shall discover it to us , or any ● us ; and to stir up one another to l●●● and good works ; to warn , rebuke , a●● admonish one another with meekness according to the rules left to us of christ in that behalf . 3. we do promise in an especial manner to pray for one another , and for the glory and increase of this church , and for the presence of god in it , and the pouring forth of his spirit on it , and his protection over it to his glory . 4. we do promise to bear one anothers burdens , to cleave to one another , and to have a fellow-feeling with one another , in all conditions both outward and inward , as god in his providence shall cast any of us into 5. we do promise to bear with one anothers weakeness , failings , and infirmities , with much tenderness , not discovering to any without the church , nor any within , unless according to christ's rule , and the order of the gospel provided in that case . 6. we do promise to strive together for the truths of the gospel , and purity of god's ways and ordinances , to avoid causes , and causers of division , endeavouring to keep the vnity of the spirit in the bond of peace ; ephes. 4 3. 7 we do promise to meet together on lord's days , and ●●●ther times , as the lord shall gi●● 〈◊〉 opportunities , to serve and glorify god in the 〈◊〉 his worship , to edify one 〈…〉 and to contrive the g●●● 〈…〉 church . 8. we do promise according to our ability ( or as god shall bless us with the good things of this world ) to communicate to our pastor of minister , god having ordained that they that preach the gospel should live of the gospel . ( and now can any thing lay a greater obligation upon the conscience , than this covenant , what then is the sin of such who violate it ? ) these and all other gospel-duties we humbly submit unto , promising and purposing to perform , not in our own strength , being consciou● of our own weakness , but in th● power , and strength of the blessed god , whose we are , and whom we desire to serve : to whom be glory now and for evermore . amen . finis . notes, typically marginal, from the original text notes for div a47522-e320 act. 2.41 , 42 , 43 , 44. act. 8.14 . act. 19.4 , 5 , 6. eph. ● . 1 , 2. and ● . 12 , 13 , 19. col. 1.2 , 4 , 12. 1 pet. 2.5 . act. 5.13 , 14. rom. 6.17 . heb. 6.1 , 2. rom. 6.3 , 4 , 5. 1 pet. 2.4 , 5 , 6. eph. 2.20 , 21. col. 2.19 . psa. 66.16 . act. 11.4 , 5 , 6 , &c. 23 , 24. 1 pet. 3.15 . 2 cor. 8.5 . jer. 50.5 . heb. 13.17 . 1 pet. 5.1 , 2. of an organical church . 1 tim. 3.2 , 3 , 4 , 5 , 6 , 7. tit. 1.5 , 6 , 7 , 8 , 9 , 10. tit. 1.7 . act. 6.6 . 2 tim. 5.22 . notes for div a47522-e960 1 cor. 9.16 , 17. act. 20.31 35. 2 tim. 2.15 . 2 cor. 4.1 , 2. 1 tim. 3. jer. 3.15 . 2 tim. 4.2 . 2 cor. 5.19 act. 20.20 , 27. pro. 27.23 . 1 thess. 5.15 . 1 tim. 4.12 . jam. 2.4 . 1 tim. 5.21 . 1 pet. 5.3 . and 5.6 . notes for div a47522-e1430 the deacons work. act. 6.1 , 2 , 3 , 5 , 7 , 8 , 9 , 10. acts 5.7 , 8 , 9 , 10. 1 cor. 16.2 . acts 6.1 . notes for div a47522-e1570 1 thess. ● . 25 . heb. 13.18 . notes for div a47522-e1700 2 cor. 2.16 . 1 cor. 16.9 . 1 tim. 4.3 , 4 , 5. 2 cor. 3.19 , 20. 1 thess. 3.13 . 1 tim. 5.17 . heb. 13.5 , 17. jer. 20.10 . zeph. 2.8 . 2 cor. 11.21 , 23. gal. 6.6 . 1 cor. 9.7 , 8. ver . 14. ver . 11. mat. 10.9 , 10. see dr. owen ' s eshod , p. 21 , 22. 2 tim. 4.16 , 17 , 18. eshod , pag. 27. act. 14.27 . rom. 12.8 . 1 tim. 3. tit. 1.5 , 6 , 7. act. 20.17 , 27 , 28. tit. 1.5 . 1 cor. 14.40 . 1 tim. 3. 1 cor. 14.33 , 38. notes for div a47522-e2820 of the reception of members into the church . psal. 66.16 . acts 9.26 , 27. 3 joh. 9 , 10. rom. 14.17 , 19. 1 pet. 3.15 . 1 cor. 14.40 . rom. 15.1 , 2. acts 11.2 , 3 , 4 , 5 , 6. to whom members join themselves . act. 2.47 . & 5.11 , 15. notes for div a47522-e3170 a monthly day to be appointed for discipline . the power of the keys committed to the church . acts 16.5 . 2 thess. 1.3 , 6. dr. chauncy on the power of the keys , p. 335. 1 cor. 5.4 , 5. 2 thess. 3.6 , 14. 1 cor. 5.7 . notes for div a47522-e3490 of church-censures . 2 thess. 3.11 , 12. psa. 15.1 , 3. 2 thess. 3.12 . 2 thess. 2.6 . disorderly members only to be withdrawn from . 2 thess. 2.14 , 15. heb. 12.25 . notes for div a47522-e3810 of private offences between brother and brother . mat. 18.15 . mat. 18.16 . dr. chauncy , p. 345. the sisters are not to vote in the church . the act of excommunication or church-censure . 1 cor. 5. pag. 345. mat. 18.17 . notes for div a47522-e4160 of scandalous crimes or evils . the church censure on notorious offenders is the same with that in mat. 18. pag. 343. 1. tim. 5.24 . act. 5.11 . jud. 23. 1. cor. 5. 2 cor. 7.11 . numb . 12.14 . notes for div a47522-e4500 of dealing with hereticks . see pool's annot. on 1 cor. 11.19 . 2 pet. 2.1 . who is an heretick . tit. 3.10 . 1 tim. 1.19 , 20. what an admonition is . the manner of the reception of a communicate person . mat. 13.18 . 2 cor. 2.6 , 7. 1 tim. 5. how to proceed against a scandalous pastor . ● see not if they have none fitly qualified , but the church may cast him out , relief for a member unjustly dealt with . notes for div a47522-e5410 the cause of disorders in the church . rom , 6 , 17. heb , 6 , 2 , 3 dr. chauncy pag. 337. phil. 1.27 . tit. 2.10 . the great danger of making a rent in a church . rom. 1.31 . acts 2.42 . 1 cor. 12.6 , 14.7.5.1.20 , 21 , 25. heb. 10.25 . jude , 19. ☞ ★ jude 19. 1 cor. 1.10 . & 3.3 . & 11.18 . heb. 10.22.23 , 25. mixt excommunication . rom. 19.17 , 18. 2 thess. 3.6.14 , 15. jude 12. let none call the church a prison , since all do voluntarily covenant with it , and 't is dangerous to break christ's bonds . 2 timo. 2.23 . 2 thess. 3.14 . prov. 6.16 . of a let●er of re●ommenda●ion . rom 16.1.2 . acts 18.27 . notes for div a47522-e6440 mat. 18.15 . disorders corrected & removed . iohn 13.12 , 17 , eph. 4.3 . heb. 13.1 . eph. 4.31 , 32. & cap. 5.2 . psal. 132.1 . jam. 3.16 . acts 5.3.8 . levit. 19.17 . acts , 4.23 . pet. 2.2 . acts 9.27 . mat. 18.15 . psal. 63.1 . cant. 7.12 . mark 16.1 . 1 cor. 1● 25. romans 16.17 . 2 tim. 2.25 . jude , 19. jam. 3.14.16 . cant. 4.12 . rom. 1.29 . 1 tim. 6.4 . zech. 7.10 . 1 tim. 5.19 1 timo. 5.19 . 1 cor. 8.14 . ● cor. 16.2 . math. 18. ier. 20.10 . 1 tim. 5.19 . isa. 55. ● . acts 2 , 1 , 2. acts , 10 , 33. ioel 2 , 1● . notes for div a47522-e7210 what tends to the glory of a church of christ. 1 cor. 3 , 4. isa. 28.16 . isa. 28.16 . 1 pet. 2 , 5 , 6. 1 kings 6 , 7. eph. 2.19 , 20 , 21. 1 pet , 1 , 16 , psalm 93.5 . cant. 1.9 . eph. 4.3 . exod. 20.24 . mat , 18 , 20 , 1 cor. 5.5 , 6.7 . 2 cor. 8.14 . tit. 3.2 . eccl. 19.8 . apoc. 3 iohn 9 . 1● . gen. 9.22 . gal. 6.2 . 2 gal. ● . ● . rom. 3.10 . iude , 11. numb . 22.7 , 21. 2 pet. ● . 10 rev. 2.1 . 1 tim. 3.5 . act. 23 , 5. psal. 110.3 . 1 pet. 1.25 . notes for div a47522-e8460 psal. 87.2 . neh. 1.2 . how should sinners else be converted , and the church increased . psal. 132.13 . psal. 26.8 . psal. 29.9 . exod. 20.24 . mat. 18.20 . rev. 1.13 . psal. 27.4 . acts 2.47 . psal. 132.3 . psal. 130.15 . psal. 73.16 . ●7 . psal. 87.5 . psal. 34.3 . psal. 84.1 , 2. isaiah 35. psal. 128.3 . isai. 51.3 . prov. 8.34 . psal. 26.14 . psal. 87.4 . mat. 6.6 . jer. 10.25 . eph. 6.4 . phil. 1.27 . eccl. 4.9.10.11.12.13 . notes for div a47522-e9390 ezek. 16.6 , 8. 2 cor. 8.5 . hos. 2.23 . 2 cor. 6.16 . church-communion proved . exod. 26.3.4 , 6. isa. 62.5 . psal. 122.3 . eph. 2.23 . eph. 4.16 . 1 pet. 2.5 . psal. 93.5 . isa. 55.8 . luke 1.74.75 . 2 cor. 7.1 . 1 tim. 6.11 . 2 pet. ● . 6 , 7. act. 20.19 . phil. 2.3 . ioh , 13 , 34 , and 15 , 12 , 1 pet , 1 , 22 , lev. 19 , 17 , heb , 10 , 24 , 25 , 1 thess , 5 , 14 , 15 , rom , 15 , eph. 6.18 . iam. 5.16 . col , 4 , 12. gal , 6 , 2 , heb , 12 , 12 , heb , 13 , 31 rom , 12 , 15 2 cor , 11 , 29 , 1 iohn 3.17 , 18 , gal 6 , 1 , 1 thess , 5 , 14 , rom , 15 , 12 , eph , 4 , 31 , 32 , iude , v , 3 , gal , 5 , 1 , tit , 3 , 9 , 10 , 2 iohn v , 10 , heb 3 , 10 , and 10 , 25 , mal , 3 , 16 , rom , 14 , 18 and 15 , 16 , 〈…〉 26 , ● cor , 9 , 7 , ● , 9 , -12 , 13 gal , 6 , 6 , an answer to mr. marlow's appendix wherein his arguments to prove that singing of psalms, hymns, and spiritual songs, was performed in the primitive church by a special or an extraordinary gift, and therefore not to be practised in these days, are examined, and clearly detected. also some reflections on what he speaks on the word hymnos, hymnos: and on his undue quotations of divers learned men. by a learned hand. by b. keach. keach, benjamin, 1640-1704. 1691 approx. 85 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page 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(eebo-tcp ; phase 1, no. a47361) transcribed from: (early english books online ; image set 38501) images scanned from microfilm: (early english books, 1641-1700 ; 1834:22) an answer to mr. marlow's appendix wherein his arguments to prove that singing of psalms, hymns, and spiritual songs, was performed in the primitive church by a special or an extraordinary gift, and therefore not to be practised in these days, are examined, and clearly detected. also some reflections on what he speaks on the word hymnos, hymnos: and on his undue quotations of divers learned men. by a learned hand. by b. keach. keach, benjamin, 1640-1704. 55, [1] p. printed for the author, and sold by john hancock in castle-alley on the west side of the royal-exchange, and by the author at his house near horselydown in southwark, london : 1691. the first occurrence of "hymnos" in the title is printed in greek characters. also issued as part of keach's the breach repaired in god's worship. a reply to: marlow, isaac. appendix (unpublished?). reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng marlow, isaac. -appendix -early works to 1800. music in churches -early works to 1800. 2005-04 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-07 emma (leeson) huber sampled and proofread 2005-07 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion an answer to mr. marlow's appendix . wherein his arguments to prove that singing of psalms , hymns , and spiritual songs , was performed in the primitive church by a special or an extraordinary gift , and therefore not to be practised in these days , are examined , and clearly detected . also some reflections on what he speaks on the word ὑμνοσ , hymnos : and on his undue quotations of divers learned men. by a learned hand . psal . 119. 141. i am small and despised : yet do not i forget thy precepts . 1 cor. 14. 22. wherefore tongues are for a sign , not to them that believe , but to them that believe not : but prophesying serveth not for them that believe not , but for them that believe . by b. keach . london , printed for the author , and sold by john hancock in castle-alley on the west side of the royal-exchange , and by the author at his house near horselydown in southwark . 1691. to all the saints and churches of jesus christ , christian salutation . honoured , and beloved ; it grieves me i have further occasion to trouble you after this manner : i know not what should move mr. marlow to write his appendix , just at a time when he was told i was writing an answer to his first discourse : he might have had a little patience , and have staid till my treatise was published , whereby he might the better have perceived , whether what he wrote the last year would abide the test or trial of god's word or not : this is therefore his second attempt in publick against god's holy ordinance of singing of psalms , hymns , &c. before any body appeared visibly to oppose , or put a stop to his undue proceedings . for what call he had to begin this controversy at such an unseasonable time , i know not ; but since he has done it , certainly none can see any just cause to blame me for standing up in the defence of that truth of jesus christ , which i am so well satisfied about , and established in , and that too as it is practised by the church , to whom i am related as an unworthy member , and above twenty baptized congregations besides in this nation . tho before i went about it , i offered my brethren ( him or any other ) a sober and friendly conference in the spirit of meekness , which i could not obtain , tho i did not give such a publick challenge as my brother intimates in that strange epistle he hath wrote to me ; but upon the coming forth of his book , i was troubled , and would have had it been discoursed in the general assembly , but that was not consented to ; and then i told my honoured and reverend brethren my purpose was to give an answer to his book , but did not enter upon it till i was urged by several , and particularly by mr. marlow himself , before divers witnesses , in such kind of words as these , i. e. answer me like a man. whether he is answered like a man , or but like a child , is left to your consideration , 't is done according to that light and ability god hath been pleased to bestow upon me . but if he , or any of his helpers , do see cause to reply , they must answer such persons who have wrote upon this truth , like men , and men too of great parts , learning and piety , or let them not trouble me nor the world any more . as touching his epistle to the churches , i shall take but little notice of it , nor of that he hath writ to my self , sith in my judgment , neither of them signify much ; you are men of greater wisdom than to be frightn̄ed out of an ordinance , or deterred from seeking after the knowledg of it , with these scurrilous names of error , apostacy , human tradition , prelimited forms , mischievous error , carnal forms , carnal worship , &c. these are hard words , and do not bespeak a trembling heart , nor a humble spirit , and better becomes a man that pretends to infallibility . but what some men want of sound arguments , they think to make up by hard words and confidence ; but this will never do with you . how hath our practice of baptizing believers , &c. been branded with the reproachful name of error ? and 't is very observable how some men of far greater parts and ability than my brothers or mine , either have cried out against the reign of christ , conversion of the gentiles , and calling of the jews , as a gross error , as witness mr. richard baxter particularly of late . 't is arguments i know you look for , and if you find those of mr. marlow's to prevail against what i have said , do not regard what i have wrote in the least ; for i would have your faith ( as the apostle speaks ) to stand in the power of god , and not in the wisdom of men. the smallness of the number of our churches who are in the practice of this ordinance , i also know will signify nothing with you , provided it be proved to be a truth of jesus christ : what tho there was not one of our churches that had light in it , it would certainly the more concern them to enquire after it . and tho he hath so coursly saluted me , &c. yet i am not concerned at it further , than to bewail his confidence and ignorance , to say no worse , i know no men in any age , who appeared first to vindicate a truth , which others call an error , but have met with the same usage i meet withal from our brother ; who , i hope , is a good man , and means well , yet is he strangely beclouded . as i have been a preacher up of spiritual worship ( as he says ) and that too more than thirty years ( tho a poor and unworthy one ; ) so through the grace of god , i hope shall continue to do unto the end of my days ; and 't is only spiritual worship , you may perceive , i plead for , in contending for singing of psalms , hymns , and spiritual songs , none of which three can be without their special and particular form . but must they needs be therefore carnal and humane forms which appertain unto them ? i see 't is time to stand up for the form of ordinances , for the form of doctrine , and for the form of sound words ; for if we must part with singing of psalms , hymns , &c. from his pretended arguments about forms , all external ordinances must go as well as that of singing : in a word , we must give up our whole visible profession , and wait for those extraordinary gifts of the spirit that were in the primitive time , if we must not sing till we have that extraordinary gift to do it , which some had in the apostles days , and the like in discharge of every gospel-ordinance , which were to abide in the church to the end of the world. he may as well therefore say , i do but counterfeit that excellent gift in preaching ( when i preach ) which was in the primitive gospel-church , as thus to charge me in the case of our singing by the ordinary gifts of the spirit : read his epistle to me , append. p. 15. it seems to me as if my brother does not understand the nature of moral duties , or natural worship , but mistakes , and thinks natural or moral worship must needs be carnal , tho we never plead for the performance of any duties that are moral naturally in themselves , without the help and assistance of god's spirit , and the graces thereof in our hearts . is it not part of natural religion and worship , to fear god , to love god , and trust in god , and that too with all our hearts , and with all our souls , and with all our strength , and love our neighbours as our selves ? &c. these duties appertain to natural religion ; yet without the divine help and influences of the spirit , we can do none of them in a right manner ; no more , say i , can we pray , nor sing the praises of god , which are duties comprehended in our fearing , honouring , worshipping , and loving of him . and whereas mr. marlow reflects on me , as if i singled out my self more than others in london , in pushing on this practice of singing . i must tell him , i have abundance of peace in my spirit in what i have done therein : and if our people ( i mean , the church to whom i belong ) are one of the first churches of our perswasion in this city , found in the practice of this sacred ordinance , i am satisfied it will be to their great honour , ( and not to their reproach ) and that not only in succeeding ages , but also in the day of jesus christ . but , blessed be god , the greatest number of our worthy london-elders are as well satisfied in this truth as my self , and many of their people too , and will generally , i doubt not , in a little time get into the practice of it . our reverend brother knowllys 't is known is clear in it , and has practised it for some years , though at present 't is not used in his congregation . he told me lately , he is about to write in vindication thereof , which he intends to publish in a short time , if the lord please to spare his life . and whereas mr. marlow affirms , as if i had brought singing into our congregation , to the grief and trouble of many of our members ; it is false , for 't is known the church hath been in this practice near twenty years after breaking of bread , and near 14 years on thanksgiving-days in a mixt congregation . and what was done of late in bringing it in after sermon on the lord's days , was done by a regular act of the church in a solemn manner : and though some of our worthy brethren and sisters are at present somewhat dissatisfied with it , yet i doubt not but will in a little time see their mistakes , if such busy men as he do not in an undue manner blow up coals of contention amongst us . can any sober christian think he hath done well to publish the private affairs of a particular church to the whole world ? it seems to some as if he has hopes there will be a breach in the church , upon the account of our singing the praises of god ; but i hope he will find our worthy brethren understand themselves better than to go about to impose on the church or consciences of their brethren , or to strive to pull down that which the church and themselves too , have been a building for so many years . can there be a man so left of god as to countenance any persons to make a schism in a congragation , because they cannot forgo a duty they have so long been satisfied in the practice of , and so the whole body to submit to the sentiments of a few persons , as if they had power over our faith ? we do not say our dissatisfied brethren shall sing with us , or we will have no fellowship with them ; no , god forbid we should impose on their consciences . we do not look upon singing , &c. an essential of communion ; 't is not for the being , but for the comfort and well-being of a church . we have told our brethren ( since we sing not till after our last prayer ) if they cannot sing with us , nay , nor stay with the church whilst we do sing , they may go forth , and we will not be offended . should any countenance , through a hot and unaccountable zeal , such a schism , it would make strange confusion in our churches . and since he thus publickly hints at this private case amongst us , i had i thought a clear call to open the matter plainly as it is , to clear my self and the church , to all who may read his epistle and this my answer , for we have done nothing we have the least cause to be ashamed of , or unable to justify in the sight of god or man. i shall add one word to the consideration of the brethren of our church , i doubt not but they will consider it . 1. if they look upon us as equal in knowledg and uprightness towards god with themselves , they may see we have the same ground to be offended with them in diminishing from god's word , as they may be with us , for adding ( as possibly they think ) to god's word . 2. and let them consider 't is a horrid evil to break the bond of spiritual union , and unawares to wound the body of christ . whose work is it thus to do , but the devil's ? and what a reproach doth it bring upon the truth ? and how grievous is it to all truly godly ones , and grateful to the enemies of our sacred profession ? besides , upon such a trifle , can it be so hainous a crime to be found often in that duty , which they with us have so often and long been in the practice of , and in a mixt assembly too , many and many times ? besides , brought in by almost an unanimous agreement in a solemn church-meeting , there being not , above five or six that shewed any publick dissent , nor they neither signifying any such dissatisfaction , i. e. that if we sang at such times , they could not bear it ; nor do i hear they do desire us now to decline the said practice . love will cover a greater fault than this , for they may see cause to believe 't is not self-interest , but the glory of god we wholly aim at . but to return . the truth is , i wonder any should be taken with his book , for i never saw any thing come out in print upon any controvertible truth , that has less of argument in it , or more of confidence . and 't is not my thoughts alone , nor more destructive mediums made use of to the whole of the external parts of religion . nay , one told me very lately , that one of our dissatisfied members intimated to him , as if our bible was not truly or rightly translated ; and it seems to rise from what mr. marlow hath asserted in his book about the word hymnos . i fear'd that would be the effect of his attempt , if any body regarded what he hath said upon that account . but , pray , what call has he to rebuke me , after this publick manner , especially before the whole world ? if i had done any thing amiss in his judgment in that matter , i could wish he had had more wisdom and prudence , or else lest the controversy to some more discreet and abler pen. i cannot forget the two brethren that oppoposed singing the praises of god , and would not comply with the church , ( though they did not separate themselves from the church ) when first the practice of it was received amongst us near twenty years ago . one of them soon after brought a great reproach upon religion by immoral actions , and came to nothing , and the other sometime after turned quaker , and to my face denied the resurrection of his body , &c. as to that way mr. marlow speaks of praising of god in prayer , without singing of praises , as being more suitable ( as he thinks ) to the ordinary gifts of the spirit . i must tell him , god's word is our rule ; and since god doth require his people to celebrate his praises by singing psalms , hymns , &c. doubtless that suits as well with the ordinary gifts of the spirit , as such gifts suit with prayer , preaching , &c. and i fear one day he will not be found able to give any good account of himself in his bold attempt , in seeking to rob god of his glorious praise by singing to him , as he hath enjoined us to do ; nor do i fear , but through the help and authority of god's word , i shall , in the day of christ , stand with joy and confidence before him , upon this respect , when possibly he may be ashamed , if he has not sincere repentance for what he has done . is it not a false assertion for him to say as he doth , ( in his epistle to me ) that as to our way of vocal singing together , there is neither command nor example for it , either in the old or new testament ? i shall leave it to the consideration of all wise and sober men. certainly all will conclude the man is strangely left of god , especially considering he builds his main confidence from a remote and indirect signification of a greek word , and yet , as i am told , understands not that language neither . my portion is , i perceive , to undergo hard censures from men ; but 't is no more than my blessed master met with ; and what am i that i should complain ? one said , he was a good man : but others said , nay , but he hath a devil , and deceiveth the people . john ● . 12 , 20. the lord increase love among all the saints , and a bearing and forbearing , a gentle and christian spirit . we all know but in part . and o that the lord would be pleased to deliver men , who profess the gospel , from that horrid sin of backbiting of their neighbours , and from that bitter and unaccountable spirit of prejudice that seems to be gotten into the hearts of some ; from whence they seem to tear the names of their brethren to pieces through undue offences . these thnigs are matter of lamentation , and i fear the forerunner of a dismal hour that is coming upon us . cannot christians have the liberty of their consciences from their brethren , to practise a truth according to their light , without being charged and censured after this manner , with carnal forms , and mischievous error ? &c. i shall not retain you longer , but desire you , whoever you are , impartially to read and well weigh my sober reply to my brother's appendix : i am glad it came forth before all my treatise was printed off , though it is true it makes the price more than i intended . there is a reverend and learned friend , who meeting with mr. marlow's appendix , finding him quoting learned authors in an undue and unaccountable manner , to little purpose , ( which because , it might possibly amuse the unlearned and more unwary reader ) he has , in love to this sacred truth , and to deliver the souls of men and women from mistakes , made some reflections on what he has wrote on that account , at the close of this reply . if the lord please to bless what i and my reverend friend have said to the further clearing up the truth , i shall not be troubled at my pains nor charge . i have been forc'd to repeat some things twice or thrice , by reason of his leading me in such an unusual path. this is all at present , from him who is your unworthy brother in the gospel and service of jesus christ , b. keach . an answer to mr. marlow's appendix . first of all you tell us , that to praise god , or praising of god , is not confined to songs of praise ; but that there are other ways and manner of praising of him than such melodious singing . answer . we never yet asserted there was no other way or manner to praise god , than by singing of his praise . nor is there a man who affirms any such thing that i know of ; but it is one thing to own those other ways of praising of god , and another thing for you utterly to deny this way , or the way we use in singing his praise . but i must tell you , most learned men , nay , all that i have met with , do conclude , the disciples , or those children you speak of matth. 21. 16. luke 19. 37. did sing those hosanna's to the son of david , as i have shewed in the first chapter of the foregoing treatise . i perceive you have now at last raised the auxiliaries against this blessed truth of jesus christ . but as a worthy brother hinted the other day , dr. owen is a press'd man , and as forced in so , he doth you no service at all , as will appear by what follows ; but more especially by what my worthy friend has wrote at the close of this our answer . the doctor , from heb. 2. 12. from the greek word hymneso se , i will hymn thee , i. e. i will praise thee ; saith , ( 1. ) what christ will do , viz. he will sing praise to god. ( 2. ) where he will do it , i. e. in the midst of the congregation . the expression of both these ( he saith ) is accommodated unto the declaration of god's name , and praising of him in the temple . the singing of hymns of praise unto god in the great congregation , was then a principal part of his worship , &c. 2. that chearfulness and alacrity of the spirit of christ in this work , he would do it with joy and singing . these are the doctor 's words , as cited by you , appendix , pag. 4. and thus did christ sing with his disciples , in that great representative church , as our annotators call it . now what is this to your purpose ? the doctor tells you , that hymneso se is singing praises to god : and how do you know but christ might also often sing in the temple , and in other great congregations , though we do not read of it , since 't is said , that many other things did jesus that are not written ? joh. 21. 25. 1. especially considering , since it was prophesied of him , that in the great congregation he should sing god's praise . 2. because , as the doctor observes , singing in the temple was one great part of god's worship ; from whence 't is not likely our saviour should neglect that part . moreover , he positively affirms , christ did , with chearfulness and joy , give praise to god by singing . 't is well known dr. owen owned no other singing than what we do ; he doth nowhere talk of the essence of singing in our spirit , and so exclude vocal or proper singing . 1. he acknowledges singing , is praising of god , so do we ; and say , 't is one of the highest ways of praising him too . 2. he intimates there are other ways of praising of god , besides singing his praise ; though it clearly holdeth forth that our saviour would praise god that way , namely , by singing . and you would do well to observe what our late learned annotators speak upon that of heb. 2. 12. these are their words . christ and they are of one father , ( that is , the saints are here called his brethren ) he by nature , and they by grace , and from one humane parent , luke 3. 23 , 38. and both of one flesh ; he solemnly sung and praised his father with them ( say they ) at his supper , matth. 26. 30. in that representative church , mark 14. 26. yet we , as i said before , do readily grant , as the doctor intimates , those other ways of praising of god , and that prayer , the word of faith , and the fruits of obedience , hath a tendency to the praise of god : but if the doctor , and some other learned men , should intimate , that that greek word hymnos should in a remote sence signify praising of god without singing : we ask , whether any of them say those ways of praises , without singing , is the immediate , genuine , direct and primary signification of the word ? all your helpers will fail you here . there are other greek words to express those other ways of praise to god besides hymnos . you are upon a dangerous rock ; you make it your business to trouble our people with the signification of the greek word hymnos , a hymn , ( though you understand not that language ) just after the same manner that the pedobaptists do with the word baptizo ; say they , it signifies washing , as well as dipping , which learned fisher grants . but how ? take his words , 't is ( saith he ) so taken improperly , indirectly , collaterally , by the by , or remotely , it so signifys , viz. a washing : but ( saith he ) the direct , immediate genuine and primary signification of the word baptizo , is immersion , dipping , or to dip , &c. you , it seems , take the same way to destroy the ordinance of singing god's praises , as they take to destroy the ordinance of baptism : but this will do your business no better than that will do theirs ; dipping is washing , but every washing is not dipping . theirs is ( as mr. fisher observes ) an improper , remote , or indirect baptism , that they infer from the improper signification of the greek word baptizo , and so no true baptism at all . so you , asserting from those learned men , that the greek word hymnos signifies a meer or common praising of god in prayer : 't is , say i , but an improper , indirect and remote sort of singing of god's praise , that the word will admit of in that sense , and so no singing at all . if you discourse with learned persons , they will tell you , that some greek words do , in an improper or remote sense , bear several significations ; but the direct , genuine , and proper signification of the word is singing , or , they sung . and now do you not think you are greatly to blame to make such a stir upon a word you understand not , after the manner you have done , and thereby cause doubts to arise in the minds of poor weak christians about the translation of the holy bible , and render our famous and learned translators unfaithful ? but i hope our people will not regard or mind what you unadvisedly have wrote and said upon this account . have not the translators , ( who compared divers greek copies together , ) been more faithful to give the proper , genuine and direct signification of the word , they hymned , they sung an hymn , than from the remote sense , they said grace , or gave thanks ? we read he gave thanks when he took the bread , &c. the word there in the greek is , he hymned . i have often said , to sing to god in aright manner , is praising of god , but all praising of god is not singing his praises ; therefore they that translate the word , they praised god , speak the truth , but they do not speak all the truth . but if our saviour and his disciples did no more than in an ordinary manner give thanks , as we do after supper , our translators do affirm a false thing , to say they sung an hymn , as elsewhere i have more fully demonstrated ; because singing is more , and a different thing from saying of grace , as you hint an old dutch translation reads it . but not to muster up a multitude of learned men , as i might do , who exactly agree with our translators on that word , take ( once again ) what dr. du-veil doth affirm , ( who understood , as i am informed , all the oriental tongues ) in his literal explanation of the acts of the apostles , acts 16. 25. ( tho i quoted him before ) citing ruff presbyter of aquilia , in the title of the 72d psalm saith , hymns are songs which contain the praise of god : if it be praise and not of god , it is not a hymn ; if it be praise , and of god , if it be not sung , it is not an hymn ; it must therefore ( saith he ) that it may be an hymn , have these three things [ praise ] [ and of god ] [ and a song ] : therefore paul and silas , saith the doctor , sung praises to god for the honour put upon them , in that they suffered innocently for promoting the glory of christ . many of the learned men you quote , say hymnos is praise , you need not say any more to that , we all own and grant it ; but yet also say the proper and genuine signification of it , is praising of god by singing . now this being so , you basely abuse the translators , ( append. p. 12. ) in saying , surely it must be granted that the word sung and sing in those four scriptures were imprudent additions to those sacred texts . these are your words . 't is a shame a man of your learning should ( to defend your own fantasy ) charge the faithful and renowned translators after this sort . these things being so , what authority have you to say our saviour and his disciples did not sing ? or , what reason has any sober or godly christian to believe you , if you so boldly affirm it ? therefore i , upon good authority , in opposition to what you say , p. 12. that therefore from the signification of the word hymnos , there is a good and sacred foundation or warrant for such vocal melodious singing at or after the lord's-supper , seeing the word doth bear that as the direct and proper signification of it . and also we say that what christ did was a rule for us in that of singing , as well as in taking the bread and breaking it , and blessing it , and taking the cup , &c. must not we sing the praises of christ who have the spirit but in measure , because christ had the spirit without measure ? and because the primitive gospel-church had the extraordinary gifts of the spirit in prayer , preaching , and singing also , must we not pray , preach , nor sing ? if we must not do one of them , we must do none of them : and therefore in opposition to what you say , pag. 13. of your appendix , if the practice of christ and the primitive church , doth not bind us to the observation of one ordinance , viz. that of singing , it binds us to the observation of none ; 't is time to look about us , for your manner of arguing , i do declare , ( as 't was intimated to me the other day by my reverend brother knowles ) tends to the overthrow of all gospel-ordinances whatsoever ; therefore i warn all my brethren to take heed how they hearken to you in this matter , as they tender the glory of god , and the establishment of all gospel-worship and ordinances . but to proceed : 't is an easy thing ( for any wary reader , who is not willing to be deceived ) to perceive the man hath a bad cause in hand , and that he reasons not like a wise and enlightned understanding christian . which doth fully appear , if we consider the false and preposterous mediums or ways he takes to make out what he pretends to prove . 1. for one while he seems to assert , that the essence of singing , which is ( he says ) in our spirit , that will serve our turn in discharge of the duty of singing forth god's praises , without imploying our tongues or bodily organs in it , which , as i have again and again said , doth as well exclude vocal praying and preaching , &c. as singing . see pag. 8. of his first treatise . 2. then again at another time , because there are other ways to praise god besides singing of his praises , we must not sing his praises at all . appendix , p. 4 , 5. 3. at another time he seems to exclude all singing out of the bible , from an improper signification of a greek word , and strives to make it out 't was only common praises or thanksgiving in prayer . see the epistle to me , and appendix , p. 1 , 2 , 3 , 4 , 5. and so quarrels with the translators of the holy bible , as if they wanted skill in the greek tongue , or else faithfulness in rendring the word , they sung an hymn , which he tells you they should have rendered , they gave thanks , or said grace . but further , to clear our godly , learned and pious translators of the bible ; let it be considered how carefully they were in other cases , particularly in respect of the word baptizo , which they never ventured to translate rantizo , sprinkling , to favour their own practice , but rather chose to leave the word in the original tongue , and not translate it at all , than to give a false signification of it . 4. but lest all these tricks and shifts should fail him , he flies to another broken refuge , viz. intimating that the ordinance of singing doth not belong to us now , but may be practised by the saints hereafter in the thousand years reign , or seventh thousand years of this world. which is a very doubtful point , i mean , whether there will be such a thousand years reign or not , in his sense ; and yet this duty lies amongst other gospel-ordinances and precepts given out by the spirit , and enjoyned on the churches , which is enough to shake the faith of our people in respect of other ordinances , which they have as much reason to say , may not belong to us , but shall be practised in time to come , when the church ( as the seekers say ) shall attain its first or original purity . see pag. 27. of his discourse . 5. and lastly , like a wary and fore-seeing man , to be sure to carry his cause , he retires to his last fort and strong-hold , and affirms , that the ordinance of singing of psalms , hymns , &c. was only in the primitive time performed by an extraordinary gift ; and unless we have such a gift , we must not sing the praises of god now in these days . tho i have said enough to detect this fond conceit , yet since he leads me in this path , i must , i perceive , reply again , as i have already done , that this objection lies equally against prayer , preaching , and interpreting the scripture , &c. sith all these gospel-duties and ordinances in the primitive and apostolical days , were performed by the said extraodinary gifts of the spirit . if he could make this appear , there was no need for him to trouble us with the greek word , nor with any of his other mediums he uses to exclude gospel-singing ; it cannot but appear by this last shift , he acknowledges that singing is somewhat more than that praising of god he speaks of : but these things betray the man's integrity , or rather his weakness , and shew he doth not argue , but plays the part of a sophister , though not a cunning one , because his nakedness plainly appears to the meanest capacity , through his pittiful threadbare covering . for if he had thought his other mediums would have served his turn , or held the test , we should not have , i am perswaded , heard any of this : but however , we will come to examine his pretended arguments he brings to prove this assertion . his first argument , to prove singing was always performed from a special gift , is in appendix , pag. 14. for as the grace of joy is the fruit of the spirit , ( saith he ) and as god had promised the oil , viz. the spirit of joy for mourning ; so the primitive church had some earnest of it , and did rejoice in hope of the glory of god ; and through the abundance of the spirit wherewith she was baptized , her ministers delivered the word of god in extraordinary ways and manners , viz. by prophesying , tongues , and melodious singing . answ . 1. have not believers now the holy spirit , as well as they had it then , though not in such an extraordinary manner ? and have not we the fruit of it , i. e. joy , peace , &c. in believing ? also you mistake your self , joy doth not appertain to the gifts of the spirit , but 't is a fruit of the graces of the spirit . do not the saints now rejoice in hope of the glory of god , as well as they did then ? there is no such cause or ground from the reception of tongues , or the extraordinary gifts of the spirit , ( as you intimate ) to sing the praises of god ; for many ( our saviour saith ) shall say in that day , we have prophesied in thy name , and in thy name have cast out devils , and in thy name have done many wonderful works . to whom he will say , depart from me , i know ye not . and the apostle saith , though i speak with tongues of men and angels , and have not charity , i am become as sounding brass , or a tinkling cymbal , 1 cor. 13. 1. from whence it appears that inward joy and peace of which you speak , as the cause of singing in the apostles times , did not flow from that extraordinary gift of the spirit , but from the saving graces of the spirit ; either it flows from the consideration of common or external mercies and blessings , wherein all are concerned to sing the praises of god , who gives them fruitful seasons , filling their hearts with joy and gladness ; or else it flows from those special and internal blessings which only concern the saints , viz. union with god , communion with god , faith , love , &c. tongues were for a sign , not for them who believe , but for them who believe not , 1 cor. 14. 22. extraordinary gifts were to convince unbelievers of the truth , and not for the joy and comfort of such who did believe . men that have the gift of tongues , may be graceless , and so without christ , and perish eternally in hell ; therefore the extraordinary gift of the spirit fits not , tunes not the heart nor tongue to sing the praises of god. you may as well deny the saints may not , ought not in these our days rejoice in god , nay , not praise him in any other manner of ways , as well as not sing , from this argument you make use of here on this account . therefore it follows that you strangely mistake , pag. 15. appendix , in intimating , when paul exhorts the saints to covet after the best gifts , he means the extraordinary gifts of the spirit ; for certainly those are the best gifts that most tend to the edification of the church , which tongues could not be said to do . and in the very next words he speaks of a more excellent way , viz. that of charity or love , which refers to the graces of the spirit . and of so little use were those special or extraordinary gifts to the church , that if there were no interpreter , they were to be silent , and not use them in the church at all who were that way gifted . 2. you confound tongues ( which did appertain to all sorts of gifts ) with prophecy and singing : he that had a doctrine , might have the gift of tongues to bring it forth ; so might he that had the gift of prophecy , and he also that had the gift to interpret ; and so might he also that had the extraordinary gift to bring forth a psalm . and , pray , why must ordinary praising of god be now admitted ? and preaching , prophesying , and interpreting the scripture by the ordinary gifts of the spirit be still allowed , and yet singing by the same ordinary gifts must not be admitted ? what reason do you give for this ? is not this to darken counsel with words without knowledg ? i have demonstrated , that the end of those extraordinary gifts that were then in the church in the administration of every duty and ordinance , was to confirm the ordinary practice of all those ordinances , and so to continue them in the church to the end of the world. and god hath equally honoured and confirmed singing of psalms , &c. to continue , and the practice thereof to abide , as of any other ordinance . you need not therefore spend your time to prove the apostles prayed , preached , prophesied , and also sung by an extraordinary gift ; we acknowledg it , but say , this is no more against our singing , than against our praying , &c. who have not now those special gifts . 2. he that had a psalm of david , might bring it forth in an unknown tongue , as well as he that had a doctrine , and so not to the edification of the church : for if he brought out a psalm of david in an unknown tongue , who could sing with him ? but if he had been to sing alone , the melody might have refreshed those who sung not , as some say they have been in hearing the french protestants sing , who understand not their language . but to prevent this , the apostle paul resolved when he sung , he would sing with the spirit , and with the understanding also , because 't is the matter sung that is fruitful to the understanding : and what is the melody without that ? your third reason or argument is taken from that in ephes . 5. 18. be ye filled with the spirit , speaking to your selves , &c. answ . doth not the apostle pray that god would fill all the saints with joy and peace ? rom. 15. 13. and pray , that they might be filled with the fruits of righteousness ? now singing flows from that joy that all the saints ought to labour after ; and also from the fruits of righteousness , we have an equal need to be filled with the spirit , to pray , to meditate , to praise god , and to preach and hear the word , as well as to sing psalms and hymns , &c. but you say , pag. 18. that the gifts of the holy spirit were not given alike to every member of the church . answ . 't is granted : but doth it follow , because some had the extraordinary gift of the spirit to pray , must not the others who had not those gifts , no more than we have them now , not pray at all ? brother , i am grieved to see how you are deceived , and would ●eceive others : but as they who had not the extraordinary gift of the spirit to pray , were , notwithstanding , to pray ; so they who had not the extraordinary or special gift to sing , were , nevertheless , to sing the praises of god. what you speak , pag. 18. about the diversity of gifts , but the same spirit , from 1 cor. 12. is rather more against the performance of those other duties and ordinances than singing , because singing is not there mentioned . but all that you say there , has been answered already ; so is what you infer from col. 3. 16. ephes . 5. 19. for to think the apostle refers to the special gift of singing in those places , is of a pernicious tendency ; for you may as well say the same of all other precepts enjoined on the churches , and so free us from all gospel-obedience for want of such gifts . why must not spiritual songs be allowed , as well as psalms and hymns ? what do you mean in pag. 23 ? brother , you were better be silent till you can distinguish better between psalms , hymns , and spiritual songs , and the manner of the bringing of them forth by a special gift . a doctrine may be as spiritual that is precomposed , as that which was brought forth by a special gift ; so may an hymn , or spiritual song , though 't is by the ordinary gifts or help of the spirit precomposed ; there cannot be an hymn , nor spiritual song , without its form ; but if it be a spiritual song , it has a spiritual form. the very word may convince yo● of your error ; if the song be taken out of christ's spiritual and sacred word , the form is spiritual ; and if it be sung with a gracious heart and tongue , 't is doubtless spiritual worship and acceptable to god. i shall conclude this section of yours with one honest and plain argument . that assertion or notion against singing the praises of god , that hath a natural tendency in it to overthrow the practice of all gospel-ordinances , as well as singing the praises of god , is a vile and pernicious assertion or notion . but for a man to assert , the saints and people of god now in these days , ought not to sing psalms , hymns , and spiritual songs , because we have not that special or extraordinary gift of the spirit to do it , hath a natural tendency in it to overthrow the practice of all gospel-ordinances in these days . ergo. that assertion is vile and pernicious . the major cannot be denyed : the minor i have abundantly proved in this treatise . in sect. 4. you seem to answer what we say about singing being a moral duty . which you say , is the refuge of some who cannot maintain their practice of formal singing by gospel-institution . append. pag. 27. answ . you mistake ; we need no gospel-institution , 't is as clear a precept in these scriptures , ephes . 5. 19. col. 3. 16. as any we have in the new-testament . but we say singing the praises of god is more than a mere positive duty . what you further say under this head , doth but betrary your own ignorance about moral precepts , and needs no answer , i having fully explained it in this treatise . is it absurd and irrational for us to make the moral law , or light of nature , a rule to exert the worship of god ? see append. p. 28. 't is not so much the matter of moral duties , as the manner of the performance of them , that renders them spiritual ; and for the more orderly and spiritual performance of such duties , that are in their own nature moral , they are brought under gospel-institution , as prayer , preaching , and singing the praises of god are ; and therefore all moral duties must be discharged by the help of the spirit , and with grace in the heart , if accepted of god. in pag. 33. of your appendix , you repeat your former objection against womens singing in the church , because the apostle saith , he suffered not a woman to teach , nor usurp authority over the man , but to be in silence . so that christ ( say you ) makes it an usurpation of authority , for a woman to teach , or to speak , or any ways to break her silence in the church . but then ( say you ) 't is objected , these scriptures that forbid womens teaching and speaking in the church , do intend only that they should not be the mouth of the church , as in prayer and doctrine , &c. to this objection against your exposition of these scriptures , you give your answers . 1. that such a sense as this we speak of , is against the letter of these texts . 2. by asserting that in singing together , there is teaching , instruction and admonition , pag. 34. answ . this kind of arguing against womens singing we have all ready fully refuted ; but for the sake of our good women , and to detect this falsity , i shall add a word or two further in way of reply . 't is a hard case that women should be debarred to speak in any sense , or any ways to break silence in the church , as you affirm through a mistake of the text. 1. for then they must not ask a friend how he or she doth when in the congregation . 2. she must not be suffered to be an evidence in the church against any offender , in the case of discipline . 3. then she must not ask , where the text is , if she comes too late , for that is in some sense a speaking and breaking silence . 4. nor must she then say amen at the close of prayer , for that 's a breaking silence . 5. which is worst of all , she must not in the church give an account of her conversion , or declare how the lord was pleased to work upon her heart : for i have shewed in that act there is much instruction , nay , 't is so full of teaching to others , that what some pious women have spoke in the church upon this account , god hath blessed to the conversion of sinners , as well as it has refreshed and sweetly comforted divers believers ; and therefore herein you abuse the sense of the holy ghost , and indeed are not , i fear , fit to be a teacher of others , but to learn in silence your self . 2. the way therefore to understand this as well as other scriptures , is to have recourse to the main drift or purport of the spirit of god therein . and evident it is , the main thing the apostle drives at in both these places , or doth intend , is this , viz. that women ought not to be allowed to take part in the ordinary ministration of preaching the gospel , or ministerially , or authoritatively to preach the word : because he that has received a just call so to do , may and ought to exhort and command in the name of our lord jesus with all authority , tit. 2. 15. and this work therefore women should not take upon them , because they must be in subjection , and not usurp authority over the man. to take the bare letter of the text , without shewing the scope and drift of the spirit of god in it , would make sad work , as i might shew from many scriptures , and has occasioned many abominable errors , any heresies , to abound in the world. 3. as to that teaching which is in singing , it doth not lie in a ministerial way , and therefore not intended by the spirit of god here ; preaching or teaching is not singing , nor singing preaching or teaching , though there is a teaching in it . you must learn better to distinguish between different duties and ordinances , before you take upon you to teach others . read what i have before said , and also what mr. cotton , sidenham , &c. have said , as you will find it repeated in this treatise , in respect of the nature of teaching and admonition that is in the ordinance of singing , and you may further see how you miss and abuse these scriptures : for he or she that reads the scripture may be said in some sense to teach , there is much teaching in it ; yet sure a woman may be suffered to do this , as a case may present it self , both in the church , or at home either , in her husbands presence , and not be deemed to usurp authority over him : for the usurpation the apostle speaks of , respects a womans own husband ( if not chiefly ) as well as others ; and therefore if she must not sing in the church , so by your argument she must not sing nor read the scripture at home in the presence of her husband , because there is a kind of teaching in both those duties ; and if she should , as you intimate , she would not only break silence , but usurp authority over the man , i. e. her head and husband , which is forbid . the lord deliver poor women , and men too , from such kind of doctrine as this . 4. 't is evident the apostle lays no other restraint upon women than what the law laid them under , they are to be silent , or 't is not ( saith he ) permitted unto them to speak ; but they are commanded to be under obedience , as also saith the law , 1 cor. 14. 34. and 't is as clear , they were always under the law suffered to sing in the congregation as well as the men , therefore it was not such a speaking or teaching as is in singing , that paul intends in those scriptures . 5. whereas you affirm , that women were not admitted to pray nor prophesy in the church neither in the old nor new testament , is doubless false , as our late annotators well observed on 1 cor. 14. 34. which is the very text you mention , take their words ; this rule must not ( say they ) be restrained to ordinary prophesying : for certainly , if the spirit of prophesy came upon a woman in the church , she might speak . anna , who was a prophetess in the temple , gave thanks to the lord , and spake of him to all them that looked for the redemption of israel : and i cannot tell how philip's daughters prophesied , if they did not speak in the presence of many . the reason given why women should be silent , is , because they are commanded to be in obedience . a woman ( say they ) might say , amen , to the publick prayers , and also sing with the congregation to the honour and glory of god , but for her to speak in an ordinary course of prophesy to instruct people , &c. she is forbidden . the apostle , saith a friend ( in a manuscript ) doth not prohibit all manner of speaking , for that is directly contrary to 1 cor. 11. 5 , 6. where women are admitted to pray and prophesy : for prayer , they may say , amen to the publick prayers of the church : and for prophesy they may sing psalms , the apostle using the expression according to the ideum of the jews , 1 sam. 19. 20 , 21. 1 sam. 10. 5. they shall prophesy ; and for they shall prophesy , the cald. paraphras . reads , they shall sing , and thou shalt praise with them . vid. wilson's dict. dr. hammond's annotat. on 1 cor. 11. 5. and so it 's used 1 chron. 25. 1 , 2 , 3. the prohibition , saith he , is not restrained only to church-assemblies , but holds good in all places , and at all times , and intends a subjection of women to their husbands , as plainly appears by comparing 1 cor. 14. 35. with 1 tim. 2. 12 , 13. with the occasion and scope of the text , and is of no greater restraint now , than lay on them under the law , 1 cor. 14. 34. where they were permitted to sing . object . but say you , if we should say such a vocal singing together is for a teaching , then where are the hearers , if all be teachers ? &c. appendix , p. 35. answ . we have shewed you singing is a distinct thing from that which is called teaching or preaching , tho in singing there is a teaching , but chiefly we speak to our own selves , as the apostle exhorts , in psalms , &c. and the matter of the psalm or hymn is full of teaching and admonition , yet 't is the matter sung which teaches , rather than the singers may be said to do it : nor is it any contradiction to say when i teach others , yet i am thereby taught and admonished my self . so that if it were admitted to be a common or ordinary teaching , which must not be allowed , and all might be said to teach , &c. yet nevertheless all are hearers also , and are in a sweet manner taught , admonished and instructed in singing the word of christ , in psalms , hymns , and spiritual songs , as elsewhere i have shewed : nor is it any contradiction to say , according to the sense of the apostle , women must keep silence in the church , and yet suffer them to sing , &c. no more than it contradicts their silence , when they speak at other times , which they are allowed to do . in sect. 6. you speak of those prophetical places of the psalms , &c. urged by us for singing under the gospel-days , where all the earth is exhorted to sing unto the lord , psal . 96. 1. psal . 95. 1 , 2. psal . 100. 1 , &c. 1. this you would have refer to the preaching of the gospel , i. e. as the apostles sound went forth into all the earth , rom. 10. 18. confounding preaching and singing together one time , and prayer and singing at another . 2. you would have it chiefly to refer to the seventh thousand years of the world , or reign of christ ; hinting in your first part as if then there shall be a singing , besides the essence of it in their spirits : but if that thousand years you speak of , shall be before the end of the world , or gospel-dispensation , pray where lie those precepts that will authorize them in those days to sing , and yet do not authorize , or warrant us to sing now ? shall they have a new bible for those times ? but if the precepts for singing then are contained in our holy scripture , and yet do not belong to us ; 't is good for us to consider , whether other precepts written therein , do not wholly refer to those times too , nay , all ordinances , till the spirit comes down in an extraordinary manner ; and so now we must throw off all gospel-administrations , and turn seekers . i am sorry to see such stuff as this published to the world. but what i have said or cited from the writings of other godly men , in respect of those prophetical psalms , and other places of scripture that enjoin the gentile-churches to sing the praises of the lord , i would have you and others consider well of , before you write again . in sect. 7. you heap up a company of confused words to no purpose , about premeditated matter for prayer , to oppose premeditated hymns , &c. append. pag. 38 , 39 , 40 , 41 , 42 , 43 , &c. answ . 1. the form of prayer christ hath left us , is a rule for us in prayer ; and we may premeditate what we intend to lay before the lord , it appears from thence ; and so is the word of christ our general rule , by which we must premeditate and precompose our spiritual hymns and songs . 2. but prayer and singing differ the one from the other ; we may use other words in prayer than what we premeditated , as the spirit of god may help us . but we are limited by god's word to sing david's psalms , or else hymns and spiritual songs , composed out of the word of god. now let them be either , they must be so many words and no more , or else none can sing with him that has the hymn . now we say , the extraordinary influences for singing , preaching , interpreting , &c. are gone ; therefore every ordinance must be performed by the ordinary gifts and influences of the spirit , or else we must have none at all . was singing , or any other ordinance performed in the gospel-days by an extraordinary spirit , not performed then also , and afterwards as well and as acceptable to god by the ordinary gifts ? shew , if you can , that other ordinances which had such special gifts then to attend them as well as singing , do notwithstanding remain ordinances , and yet singing of psalms and hymns doth not so continue . if therefore a man should premeditate every word of his sermon by the assistance of the spirit , who dares to say he speaks not by the help of the holy ghost , or that his sermon is not part of spiritual worship ? 't is no matter whether we have our sermons or our hymns , mediately or immediately , composed and brought forth , provided they be spiritual , and done by the help of the spirit . but to close all , are not david's psalms part of spiritual worship ? and are not the churches exhorted to sing them ? in sect. 8. appendix , pag. 43 , 44 , &c. in answer to what we say , that our psalms and hymns are spiritual , though precomposed , you say , 1. that such forms are not spiritual worship , because singing in the primitive gospel-times , was from the special gift of the spirit . 2. though ( say you ) the matter of precomposed forms of singing be spiritual yet the heart must be spiritual too , or grace and melody must be in exercise in performing of them : the grace of joy must be raised in the soul to the heighth of melody , and so break forth ; or to that purpose you speak , pag. 44 , 45. answ . 1. we need no more the special gift in singing , to render our singing spiritual , than those special gifts in preaching to render our sermons spiritual . 2. as to have grace in our hearts , not only in the habit , but also in the exercise in singing , we acknowledg it is necessary to a right performance of it : and so 't is in prayer , preaching , and all other spiritual duties of religion . and let me tell you , we need no greater assistance of the spirit in singing , than in praying or rejoicing ; therefore what signifies that which you say pag. 45. viz. the least exercise of true grace in our hearts in prayer , gives essence or being to prayer ; so the least exercise of gracious melodious joy , gives essence to inward singing ? and ( say you ) as we ought not vocally to pray in the publick worship of god in the church , without a sufficient gift of the spirit ; so also we ought not vocally to sing in the church , unless it be by a sufficient gift of the spirit . and seeing we have not such a gift , we are not capable of vocal spiritual singing . and so we must be contented , as you intimate in pag. 46. with the essence of it in our spirits only . answ . by this way of arguing you may lay godly christians under temptations about prayer , especially in the church , because they may plead they have not the gift ; whereas the grace of prayer , viz. a broken heart , is that which god chiefly looks at , and so should we too . this makes no more against singing , than it doth against praying . and thus i must argue upon you , if i have not the special gift of singing , i must content my self with the essence of it in my heart , and yet ( as i have shewed ) the essence of it is not in the heart as it is in the voice ; and so since if i have not the special gift of prayer , i must be contented with the essence of prayer , only heart-prayer , and not pray vocally at all . but you intimate , that none ought to sing but such who are in the full assurance of the love of god. but you might as well say , none ought to rejoice in the lord , nor to praise him , but such only , as well as to say what you do here against their singing who want that assurance . but you hint , in pag. 46. as if we must be satisfied with your essence of singing , viz. inward joy in the heart , till we come to the primitive perfection of divine worship , &c. answ . we doubt not , through grace , but we are come to such perfection of divine worship , as to know what gospel-worship is , and also that we ought not to neglect one ordinance more than another ; because we are not arrived to the height of perfection . i am sure the way you would lead poor souls in , is not to bring them forward towards perfection in worship , but to keep them back , and hinder them in pressing on to that which some have not yet attained unto . moreover , your folly appears too much in calling our singing , an irregular way of worship , unless you had more strength of argument to convince your reader what you say is true . may be , if you had truth on your side , you might have answered like a man : but i am satisfied , all wise men will say , there appears nothing less than argument . in both parts of your book there are many words indeed , but little else as i can see . if what i have said have no more strength of argument and scripture , and good sense in it for singing of psalms , &c. than appears in your book against it , i do intreat my reader to reject what i have said , and esteem it as worth nothing ; but if it be otherwise , viz. upright , even words of truth , o then ye saints receive this ordinance , and let what i have said by the assistance of god's spirit , be as goards , and as nails fastened by the master of assemblies , which are given from one shepherd , prov. 12. 10 , 13. one word more to those texts in paul's epistles , ephes . 5. 19. col. 3. 16. where he enjoins those churches to admonish one another in psalms , hymns , and spiritual songs , &c. can any man suppose in these words the apostle exhorts ministers to preach , and so sing in preaching , or to admonish one another to pray , and so to sing in prayer ? how absurd would it be to affirm either ? why then , say i , he can mean nothing else but this ordinance of singing , &c. object : but say some , did not the lord's people of old in their captivity , say , how can we sing one of the lord's songs in a strange land ? psal . 137. 4. answ . 1. under that dispensation , the lord's people had a special and peculiar right to temporal blessings ; and when they were deprived of them , and in exile , they might not see they had that cause to sing the praises of god. but our promises and privileges are better and more inward , and spiritual : and therefore under the gospel-days , we find the saints sung in the midst of their greatest sufferings ; for as our sufferings do abound in us , so our consolation also aboundeth by christ , 2 cor. 1. 5. 2. i know not but we nevertheless might see cause to refuse , as they did to sing the lord's song , at the taunting and reproachful requests of an insulting enemy ; the lord's people are not to do the lord's work at the devil's instigation . 3. but blessed be god , we are not in exile , we are delivered like men that dreamed ; our liberty and mercies are great , if we do not sin them away . in the last place , consider how acceptable and well-pleasing to god his praises are in a song ; read psal . 69. 30. i will praise the name of god with a song ; and will magnify him with thanksgiving . vers . 31. this also shall please the lord better than an ox or bullock that hath horns and hoofs . two things you may observe from hence . 1. that to sing god's praises , is acceptable to him . 2. that 't is no ceremonial rite , but in it self a moral duty . sacrifices appertained to the ceremonial law , and though acceptable to god in their nature and design , yet moral duties have always had the preference . he hath shewed thee , o man , what is good , ( i. e. that excells , that which god most delights in ) to do justly , love mercy , &c. mic. 6. 8. and this of praising god in a song , seems from hence to be a duty of the same nature ; 't is not only acceptable , but very acceptable , it pleases god better than shadowy ordinances , or the offering of an ox or bullock . the●● few things , brethren , i thought good to add at the close , that you may stick close to this heavenly ordinance , and not be removed by the subtil opposition of any men whatsoever . remember there is no truth of christ but has met with its opposers ; but though we can't as yet agree to sing the praises of god together , yet let us love one another , and let not the practising or non-practising of this duty ( for want of light ) break our communion one with another , nor make a breach in our affections . let us walk as we have attained ; if any be otherwise minded , god may reveal it to them , phil. 3. 15. let us live holy lives ; and not sing god's praises , and soon forget his works ; that so though we can't all sing together on earth , yet may so walk to the praise of his glory , that we may sing his praises together in heaven . finis . some reflections on mr. marlow's undue citations of several learned men ; shewing the genuine and proper signification of the word hymnos . by another hand . the foundation of singing psalms , hymns , and spiritual songs in the publick assembly of the saints , is too firmly laid in scripture , and in the judgment and practice of christians in general , to be shaken by the new notions of some few amongst us , whom i hope the lord in his time will lead into the knowledge of this truth , and make them sensible of their injurous attempts to overthrow and remove it , particularly mr. marlow in his late book and appendix , which are answered in the preceding tract ; and no more is intended in these few pages , but some short remarks on the two first sections of the appendix . in the first whereof he would not have praising god , confined to songs of praise , or vocal and melodious singing . for my part i know not where he will find an antagonist in this point ; for without controversy it will be generally granted , that all creatures , according to their natures and capacities , are obliged to praise their great and bountiful creatour ; and the allowance hereof doth not in the least injure the duty , which he strenuously pleads against . as for his long citation out of the learned dr. owen on heb. 2. 12. to me seems very little for his purpose , for the doctor , after he had made some reflections on the translation of the former part of the verse , saith , in the rest of the words , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. in the midst of the church i will sing praise unto thee : the original heb. psal . 22. 24. is expresly render'd ; for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be render'd simply to praise , yet it s most frequent use , when it respects god as its object , is to praise by hymns or psalms , as the apostle here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sibi hymnos canam , i will sing hymnes unto thee ; or , te hymnis celebrabo , i will praise thee with hymns ; which was the principal way of setting forth god's praise under the old testament . here the doctor shews the genuine and proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and although the doctor in his exposition of this place , extends the sense of the word to its utmost latitude , that it might include all ways whereby our blessed mediator was to praise the father : yet certainly he never intended to exclude that particular way principally pointed at both in the hebrew and greek word , which we find in the evangelical history so directly and expresly accomplished , mat. 26. 30. mark 14. 26. as were also all other things prophesied concerning him ; yet i grant that the prophecy had not its full and compleat accomplishment therein ; for the design of christ in the whole administration of his mediatorial kingdom , is to set forth the praise and glory of his father ; and every member of his mystical body should concur with him in this work , in all the modes wherein it can possibly be performed ; because god is to be served with all our strength and might . moreover , it is evident that the doctor never intended to undermine or overthrow the duty of singing ; for herein he would have opposed his own judgment , which he hath published to the world in the account he gives of the several parts of gospel-worship , where he makes singing one , though he terms it a fond imagination for any to think that god cannot be praised in the church without it ; and i doubt not but that all sober christians agree with the doctor therein . i shall now pass to ●he second section , and consider some parts of it , which i was desired to take notice of . mr. marlow begins with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which , whatever he pretends concerning the generality of its signification , most properly denotes a song of praise ; and what he cites out of the learned ainsworth on psal . 3. to favour his purpose , will not serve it at all ; for he there intends nothing less than a song of praise , which is fitly composed to be sung , as will appear to any one who considers the whole paragraph without prejudice ; and this import of the word is agreeable to the common sense of learned men , notwithstanding what is cited to the contrary . his first citation is out of constantin's lexicon , whence he tells us that hymenaeus is a nuptial song . and what if it be , it is altogether impertinent in the present enquiry ; for this is a word of another family , and descends from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word well known amongst learned anatomists . and if he consults any of them , he may soon know the full meaning of it , and also the reason why hymenaeus is used for a nuptial song . this word being thus dismist , as foreign to our present purpose ; we may consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which according to constantine , as cited by him , primarily and chiefly signify an hymn or copy of verses , made to praise , and to sing such an hymn or verse . and as for the latter word , he says also , it is used for saying or pronouncing such an hymn ; and the reason may be , because saying or pronouncing is necessarily included in singing : for singing is but a particular mode of saying or pronouncing . and if it was not thus , i might say it is the common fate of all words to be stretched beyond their prime and most proper signification ; and who can help it , seeing that the wit and fancy of men , are such luxuriant things , that will make bold sometimes , not only with words , but persons too . the object of an hymn , and hymning , according to their usage in prophane authors , hath been extended , with the like liberty , both to men and things , though the primary object was their gods. now i shall pass by two or three lines of unintelligible stuff , viz. hymno , etiam kateuphemismon pro conqueror , i. e. hymno ; also kateuphemismon is put for conqueror , to complain , only with this caution to the author , that when he makes his next essay to shew his scholarship in print , he would take better care , lest he meet with a more severe observator . as to what he further saith of the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reproach , to accuse , to complain , &c. i readily allow ; but then he must take notice that all this was done in verse , composed and sung to these ends ; and the use of the word to these ends , doth not at all prejudice its primary signification , which is to praise with songs . and whatever the quick-sighted author thinks he sees in constantine or sympson concerning its signifyng simply to praise , for my part i can see no such thing , either in them or other authors , which i shall now inspect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is render'd by scapula , carmine celebro , praise in verse , hymnis decanto , i sing in hymns : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebratio quae fit hymnis ●el carmine , i. e. praising by hymns or verse ; ●ecantatio laudum , a singing of praises , greg. naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is render'd by scap. hymnus , carmen , i. e. hymn or verse , and sometimes peculiarly signifies carmen in honorem dei , verse composed for the honour of god. thus we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. a hymn to the praise of apollo . hymnus est cantilena conti●ens laudem dei , i. e. an hymn is a song containing the praise of god. minsh . the same author derives it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which hesych varies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifies to sing . vid. mart. lex & gl. cyril . isid . lib. 6. 19. now i shall enquire into the usage of this word in the holy scripture , and shall follow his method therein . the first instance which he gives as serviceable to his design is , psal . 78. 63. where he supposes the lxxii translators were not acquainted with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a song of praise , or marriage-song , which is more than he can tell ; for it is very probable they mistook the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he grieved , or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lamented , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did not lament . of this you see more in musc . on the place . but such as took the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have translated the words otherwise , as jun. and term. non epithalami● celebratae sunt , i. e. were not honoured with a wedding-song ; and to this sense the words are render'd in six or seven translations more here the antecedent is put for the consequent ▪ viz. praising or honouring with a nuptial-song for marriage it self . hence appears the unskilfulness of this author , and his ignorance in imposing upon his reader . next he comes to mr. l. in his critica sacra , where you will find mr. l. giving this sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it is carnem sed peculiariter in honorem dei , i. e. verse , but peculiarly designed for the honour of god. this is agreeable to what was said before from other authors . and further to confirm this sense of the word , i might here add , zanch. daven . beza , &c. then he proceeds to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he renders hymnum cano i sing an hymn ; this word is used mat. 26. 30. mark 14. 26. acts 16. 25. heb. 2. 12. and in all these places is rendred by beza ( who was eminently skilled in the greek tongue ) after the same manner , and on mat. 26. 30. he commends erasmus for correcting the vulgar latin , in changing dicto hymno , the hymn being said , to cùm cecinissent hymnum , i. e. when they had sung an hymn . on ver . 20. he gives an account out of josephus of the jews manner in eating the passeover , and closing it with an hymn , consisting of psalm 113. and the five immediately following , which the jews call their magnum hallelujah , their great song of praise to god ; and it is the opinion of many learned men , that christ sang this with his disciples , tho grotius thinks that christ made another on that occasion . now as to the three authors mr. m. mentions out of mr. l. who differ in their version of these words , we may justly suppose that by praises , they mean praises in verse , and by saying praises , they mean such a saying as was accompanied with singing , otherwise their rendering may be censured as improper . now mr. m. proceeds to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isa . 25. 1. which is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in the conjugation hiphil , signifies hath praised , or confessed ; and , as it is in other words , the sense must be governed by the context ; and so in this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho render'd by arias montanus , i will confess , yet if he doth not mean such a confession as was to be made by singing the song of praise to god , for his manifold benefits bestowed upon his church , his version is not so agreeable to the context , as that of the septuagint , who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will sing praise ; and the like may be said of his version , isa . 12. 4. what is said in the third paragraph , and beginning of the fourth , concerning the rendring those words before mentioned , and some others , is of little importance in clearing the present controversy , seeing it is granted already that god may be praised without singing , tho singing is a principal way of setting forth the praise of god , as dr. owen saith . and certainly that which is the principal way of praising god , ought not to be excluded by christians ; neither can we think that these translators had any design to do it , seeing they use such words as include this as well as other ways of praising god. and whereas mr. m. thinks he hath got clear and undeniable evidence for his simple praising god only , he hath got none at all , unless three be not contained in the number four , because one is . solomon saith , the wringing of the nose brings forth blood ; and straining the words of these translators , may bring forth a sense which they never intended . i see no such restrictive terms used by them , which may reasonably be thought to restrain the duty of praising god to the particular mode of this author ; but if they did intend it , i could ( if the bounds of my paper would admit it ) produce six or seven translators who are generally esteemed by learned men very accurate , who have render'd the words for that way of praising god which is pleaded for in the foregoing treatise . the author which mr. m. cites out of marlorate on mat. 26. 30. pretends it is uncertain with what words they praised god ; that is , whether it was with the common passeover-hymn , or some other of christ's own , which might be more sutable to the occasion ; and whether they sang this praise , or spake it simply , the following words of the author not being well render'd by mr. tymme , i shall set down , they are these , graecum verbum laudem quidem , maxime quae deo debetur , includit ; non autem necessario evincit , quòd cecinerint , i. e. the greek word indeed includes praise , chiefly that which is due to god. but undoubtedly it doth evince , that they sang , 1. from the genuine signification of the original word . and , 2. from the current of learned men who go this way . to conclude ; i sincerely desire that the lord would make this friend sensible of the evil and vanity of this attempt , to remove out of the church this part of religious worship , which hath been kept up so many ages , both under the law , and under the gospel . finis . advertisement . there is in the press , and will be published next week , a treatise intituled , spiritual melody , containing some hundred of sacred scripture-hymns , chiefly on metaphorical scriptures , as they lie in a book intituled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a key to open scripture metaphors , ( formerly published by this author , with many others on several occasions ) as they have been sung in divers congregations . composed and now published by b. keach , at the earnest request and desire of several christian friends . printed for j. hancock , and to be sold at his shop in castle-alley , on the west side of the royal exchange in cornhil . there is almost ready for the press , an exposition on all the parables , and express similitudes in the four evangelists . it will be above one hundreed sheets : the proposals whereof , with a specimen , which will contain two sermons , ( an exemplar of the whole work ) will be on the parabolical saying of our saviour in mat. 12. 43. when the unclean spirit is gone out of a man , &c. written by the foresaid author ; and will ( god willing ) be published in a very short time . a medium betwixt two extremes wherein it is proved that the whole first adam was condemned and the whole second adam justified : being a sermon lately preached on rom. 8:1 and now published to prevent the further controversy (in one main point) about justification : to which are added reflections on some passages in mr. clark's new book called scripture-justification / by benjamin keach. keach, benjamin, 1640-1704. 1698 approx. 97 kb of xml-encoded text transcribed from 27 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a47601 wing k77 estc r29062 10804927 ocm 10804927 45979 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47601) transcribed from: (early english books online ; image set 45979) images scanned from microfilm: (early english books, 1641-1700 ; 1387:18) a medium betwixt two extremes wherein it is proved that the whole first adam was condemned and the whole second adam justified : being a sermon lately preached on rom. 8:1 and now published to prevent the further controversy (in one main point) about justification : to which are added reflections on some passages in mr. clark's new book called scripture-justification / by benjamin keach. keach, benjamin, 1640-1704. clark, samuel, 1626-1701. scripture justification. 52 p. printed for andrew bell, london : 1698. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -romans v, 18 -sermons. justification -sermons. 2005-05 tcp assigned for keying and markup 2006-01 spi global keyed and coded from proquest page images 2006-04 judith siefring sampled and proofread 2006-04 judith siefring text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion a medium betwixt two extremes . wherein it is proved that the whole first adam was condemned , and the whole second adam justified . being a sermon lately preached on rom. 8.1 . and now published to prevent the further controversy ( in one main point ) about justification . to which are added reflections on some passages in mr. clark's new book , called scripture-justification . by benjamin keach . rom. 5.18 . therefore as by the offence of one , judgment came upon all men to condemnation ; even so by the righteousness of one , the free gift came upon all men to justification of life . london , printed for andrew bell , at the cross-keys and bible in cornhill , 1698. to the reader . my preaching upon this subject was occasioned by what i met with from a gracious person 's mouth ( who is a member of the church under my charge ) who seemed very uneasy in her communion , because in my preaching she said , tho i hold forth the doctrine of free grace , and exalt christ , yet do positively maintain that the elect are under wrath , or in a lamentable state before calling , or before they are united to christ by the holy spirit , or are in a state of vnion with him : which might i fear be occasioned through a mistake of that doctrine some in this city of late so much insist on , viz. justification and vnion with christ before the spirit ( the bond of that vnion ) is received ; not that any of our brethren , i hope , that preach that doctrine do believe that the elect are not under the sentence of condemnation and wrath while they abide in the first adam : tho i fear they do not so carefully distinguish as they ought between our fundamental and virtual justification in christ , as our head and representative , and our actual or personal justification when we are united to him . and finding ill use made of that doctrine , i have been perswaded to publish the first sermon i preached upon this occasion , not knowing how far this notion might spread amongst weak and unwary hearers , and having some hope this may be ( through the blessing of god ) a prevention of it . one thing i cannot but bewail , i.e. that because we may differ perhaps in some respect from that doctrine before mentioned , that we must therefore be charged with arminianism , which error we abhor , and any other that tends to becloud or darken the doctrine of free justification by christ alone , without works or inherent righteousness . none have reason to think that i favour in the least the arminian or baxterian errors , considering what i have lately published on the great doctrine of justification , in two sermons on rom. 4.5 . which doctrine i have farther confirmed in those sermons preached from the text this is grounded upon , viz. rom. 8.1 . ( this being only the first ) in which the nature of our mystical vnion with christ is opened , and the sweet consolation that flows therefrom to all believers largly applied . reader , just as this sermon was going into the press , i met with mr. samuel clark's new book , intituled scripture-justification , and have made short remarks on some things he hath said : in a time of common invasion every man should take to his arms ; they need not wait for orders , as one notes ; for by this man's doctrine all is struck at . some think the difference between us and others who are unjustly called antinomians , consists more in words or terms than otherwise ; and i hope it is so : however if i differ from them in any thing , i cannot help it ; i have here asserted what i in my heart do believe , and i shall leave it to the censure of all my brethren , and others , with my earnest prayers that love , vnion , humility , and charity may be more prest after , which certainly is much wanting among us ; and remain thine to serve thee in the gospel , according to that small measure of light and ability received , horsly-down , in freemans-lane , 〈…〉 benja . keach . sermon i. rom . viii . 1. there is now therefore no condemnation to them which are in christ jesus , who walk not after the flesh , but after the spirit . in this epistle to the romans , the great apostle of the gentiles labours chiefly in the general to do two things . first , to establish the saints to whom he wrote , in the doctrine of justification by christ alone . secondly , to excite or stir up all justified persons to sanctification or holiness of life . and that he might effectually do the first , he in the three first chapters discovers the dismal state of all , both jews and gentiles , as considered in the first adam , or the condition of every soul by nature , and the weakness and insufficiency of the law by reason of man's pravity to obtain justification and eternal life thereby ; insomuch that the jews were in no better state than the gentiles , all being gone out of the way , and the whole world become guilty before god. but to revive their sinking hopes , he then displays the white flag of peace , through the free-grace of god in jesus christ , that tho the law pronounces nothing but wrath and condemnation to every soul of man , and also the remainders of sin , or the law in our members , doth distress and sorely afflict believers themselves ; yet he shews us that through jesus christ we have a blessed victory over the law of sin and death , so that sin cannot expose a true believer to eternal wrath , and that the law of god ( which holds all unbelievers down under guilt ) can no more oblige believers to eternal condemnation , because jesus christ in our nature hath answered all the demands , and born the penalty thereof . and from hence he brings in the words of our text , as the profitable use or application of that doctrine he had so well proved . there is now therefore no condemnation to them which are in christ jesus , who walk not after the flesh , but after the spirit . in my text you have three parts : i. a comfortable and consolatory proposition ; there is now no condemnation , &c. ii. a description of the state of the persons to whom this cordial of comfort belongs , viz. to them which are in christ jesus . iii. the character of the persons , or their qualification or property , as to the frame of their hearts , and the course of their lives ; viz. they walk not after the flesh , but after the spirit . or you may consider the former part of the text thus , viz. i. the subjects spoken of , them which are in christ jesus . ii. the predicate , or privilege asserted , viz. there is now no condemnation . we will consider the terms . there is no condemnation ; i.e. no sentence of divine wrath , no eternal punishment . 1. god pronounceth them justified and acquitted , and so for ever free from condemnation . 2. the justice of god acquits them , and hath nothing to lay to their charge , they being in christ jesus . 3. the condemnation of the law cannot reach them , it can't hurt them , because they are delivered from the curse thereof . none else have any power , who shall lay any thing to the charge of god's elect ? i.e. such of them that are called , and are united to jesus christ ; for before that both law and justice could charge them . it is god that justifieth ; who is he that shall condemn ? it is christ that died . who can arrest , impeach , accuse , find guilty , and condemn such ? object . perhaps some may say , ( 1. ) the devil may both accuse them and condemn them . ( 2. ) wicked men may traduce and condemn them . ( 3. ) and through satan's temptations , such that are in christ jesus may accuse and condemn themselves . answ . what of this ? for altho satan , wicked men , and their own hearts may lay many things to their charge , and so pass a false judgment upon them ; yet since god justifies them , neither law nor justice can condemn them , and none else can do it : let all the devils of hell condemn them , and all wicked men on earth , nay tho many good men should ignorantly accuse and condemn them ( as job's three friends dealt by him ) yet they stand justified persons before god. the apostle doth not say , there is no sin in them which are in christ jesus , nor any thing worthy or deserving condemnation : nor doth he say , there is no affliction , no correction , no fatherly chastisements to them which are in christ ; but there is no condemnation . 't is one thing to be chastned , and another to be condemned : tho all legal guilt is for ever gone , yet many infirmities may attend such as are in christ jesus ; and tho god punisheth them not as an angry judg , yet he may correct them as an offended father : when we are judged we are chastned of the lord , that we should not be condemned with the world. tho god is not so severe and unjust to condemn them , yet he is so wise , so holy , and so faithful as to correct them . [ now ] this [ now ] refers ( as some think ) to what precedes , others take it as an adverb of time , i.e. in time past it was otherwise ; once they who are now in christ jesus were in the first adam , dead and condemned adam ; and were under the law , and children of wrath by nature , as others ; and so under the sentence of condemnation . but now being transplanted into jesus christ , or into the second adam , they are actually freed , and for ever acquitted and delivered from condemnation , ( as were all those also under the law , when they were in christ ) which walk not after the flesh , but after the spirit . these are the happy persons , and this is their character that are in christ jesus . let me note here three things , 1. here is an account of their special vocation ; they are in christ jesus . 2. here is implied their justification ; there is now no condemnation . 3. here is comprehended also their sanctification ; who walk not after the flesh , but after the spirit . negatively , they walk not after the flesh , they are not unsanctified or unholy persons , they lead not ungodly lives ; they are not under the power and dominion of sin , nor carried away whither ever carnal affections would lead them . affirmatively , but after the spirit ; they are influenced by the holy spirit , they follow the dictates of the spirit ; tho there is flesh in them , much corruption in them , yet they walk not after the flesh , they resist sin , mortify sin , or have crucified sin , with the affections and lusts ; they walk in a holy course of life , and not as they did in times past : they live according to the rule of the new creature . note here by the way , that negative holiness is not enough ; we must not only forsake sin , but follow after holiness , and bring forth the fruits of righteousness ; not only cease from doing evil , but learn to do well . therefore , wherefore ? look back to the precedent chapters , particularly to chap. 7.25 . i thank god , through jesus christ : tho i have a body of sin in me that makes me cry out , and tho it be thus also with all believers , yet christ hath delivered me and them from the guilt , the power and slavery thereof ; there is now therefore no condemnation to them that are in christ jesus , who walk not , &c. and as this therefore may look backward to what precedes , so it may look forward to what succeeds , ver . 3. but first take notice of the 2d verse , for the law of the spirit of life in christ jesus hath delivered me from the law of sin and death . brethren , the law of sin and the law of god are opposites ; now the remainders of sin , or indwelling sin , the apostle calls , in chap. 7. the law of sin and death , or the law in the members , &c. by the law of sin therefore is doubtless meant the power and rule of sin : god's law is no where called the law of sin ; no , god forbid , the law is holy , just and good . by the law of the spirit of life in christ , i understand the root of all grace in the person of christ , which is made over to believers by the spirit in their mystical union ; in which sense christ is not only made to us wisdom and righteousness , but sanctification ( also ) and redemption . brethren , of that fulness of grace , or of the spirit which is in christ , we do not only all receive , and grace for grace , but the grace and spirit in him is ours , as he is our root or head. 't is worthy to be noted that the apostle brings in what he speaks in ver . 2 , and 3. to confirm what he speaks in ver . 1. yet i conclude what he speaks , ver . 2. for the law of the spirit of life in christ jesus , &c. refers to what he speaks in the close of the 1st verse , who walk not after the flesh , &c. and that in the 3d verse , refers to the former part of the 1st verse , for what the law could not do , &c. the law could not justify us , acquit us , discharge us from condemnation ; but contrariwise , through our inability to keep it , that condemns us : and so he illustrates and confirms his consolatory proposition of our free discharge , and justification by jesus christ , in ver . 1. by that in ver . 3. in the 2d verse , the spirit is set forth two ways . 1. by the subject , in whom it is radically ; i.e. in christ jesus . 2. by the property ; i.e. it is the spirit of life , which in our union flows to us , as sap from the root ; that so all the branches in the true olive might be made alive , and bring forth fruit to god , or lead holy lives . so much as to the parts , scope , and explanation of the terms of our text. from hence i shall observe this one proposition , viz. doct. that all those that are in christ jesus , or have obtained actual vnion with him , are justified persons , and for ever delivered from condemnation . in speaking to this doctrine , i shall , i. by way of premise , lay down four propositions . ii. shew you what it is to be in christ , or open the nature of the soul's union with the lord jesus . iii. shew you why such who are in jesus christ shall not , cannot come into a state of condemnation . iv. shew you what kind of persons they are which are in christ jesus . v. apply it . i. the first proposition is this , viz. that all mankind , even the elect as well as others , are under condemnation , before their actual vnion with jesus christ . 1. this i shall prove . 2. apply . first , because the elect as 〈◊〉 as others , fell in the first adam ; and by virtue of the fall they were brought under condemnation ; therefore as by the offence of one , judgment came upon all men to condemnation ; even so &c. not one soul of all his posterity escaped ; the sentence , judgment , and condemnation past not upon adam for his first sin as a single person , but as he was a common head , a publick person , or the representative of all mankind that proceed from his loins : that sentence that past upon adam unto condemnation , as he was a publick person , passed upon all men in him , even the elect as well as others ; but the sentence passed upon adam unto condemnation as he was a publick person ; therefore that sentence passed upon all men in him , even upon the elect as well as others . secondly , all men , even the elect as well as others , before faith , or their actual union with jesus christ , are under sin and horrid guilt : they are all gone out of the way , they are together become unprofitable , there is none that doeth good , no not one . mind what the apostle affirms , ver . 9. for we have before proved both jews and gentiles that they are all under sin ; that is , under the power , guilt and condemnation of sin. i am , my brethren , but a doing of that which paul laboured to do . but further to prove and demonstrate that this is so . 1st . evident it is , that all are born in sin , all come into the world with the stain and guilt of original sin upon them ; behold i was shapen in iniquity , and in sin did my mother conceive me . moreover , how doth paul aggravate this sin , and bewail himself for it ? this is beloved , the fountain and root of all sin ; our corrupt nature proceedeth from original sin , the first transgression : can man be clean that is born of a woman ? adam begat a son in his own likeness , i.e. a sinful creature like guilty , and unclean as himself ; not in god's likeness , having his image , resembling him , no , but contrariwise , was more like unto satan , and resembling him than god. there are three things in this sin , as it is noted by a worthy writer . 1. a particular act which he did , namely the breaking the law of the first covenant . 2. the legal guilt that flowed from that act both upon his own person , and upon all his posterity by imputation . 3. that natural pravity and corruption of our whole nature in soul and body ; the whole man being defiled . and from hence comes wrath and condemnation upon all men. now , brethren , let me here add one thing to your consideration , viz. tho adam fell by this sin in his own person under condemnation ( as well as we in him ) yet afterwards when he believed and received by faith the free promise of god , in the seed of the woman , he came into a justified state : adam no doubt was an elect person , the promise of christ being directly made to him ( who was also a figure of him that was to come . ) but now it would follow that if the elect were never under the sentence of wrath and condemnation , then adam notwithstanding what i have said , was not ; and if adam was not in his own person under it for his first sin , then none of his seed or posterity were . but how absurd and contrary such a notion is to truth , i leave to all mens consideration . 2ly . as all men are under sin and guilt by original transgression , so they are also by their own actual sins : the wages of sin is death , yea , eternal death ; for there is no difference , for all have sinned and come short of the glory of god. originally there is no difference in respect of sin and guilt , nor actually neither between jews and gentiles , the elect and reprobates , in respect of their state before grace . 3ly . this also further appears , because the elect before they are in christ are by nature the children of wrath as well as others . our sinful nature is the proper object of god's wrath , every one having a natural aversness to god in them , yea an antipathy to him , and enmity in their carnal minds against him : and hence also ▪ it is said , that god hates and is angry with all the workers of iniquity . thirdly , all men before grace and union with jesus christ are in a state of condemnation , because they are all under the covenant of works ; and if all unbelievers are under the covenant of works , then they are under guilt and wrath. now we know that whatsoever the law saith , it saith to them who are under law , that every mouth might be stopped , and all the world may become guilty before god ; that is , obnoxious to god's just judgment and condemnation . christ is the end of the law to every one that believeth : not to any other , not to any one that believeth not . if believers only are in the new covenant or covenant of grace , then all that are in a state of unbelief are in the covenant of works , and so under the curse and condemnation of the law : for all must be in one or the other covenant , and in the first or second adam . brethren , the sentence of the law lies upon the elect before they are in christ ; tho christ hath received their discharge for them , yet in their own persons they are not acquitted . sirs , christ came only to redeem them that were under the law , and the curse thereof : and now if the elect were not under the law , and the curse , who were they that he came to redeem ? it appears they were not the elect ( by this strange notion ) nor indeed if it be , as some hint , the elect had no need of redemption ; for if not under guilt , wrath , and condemnation , what redemption did they need ? but when the fulness of time came , god sent forth his son made of a woman , made under the law , to redeem them that were under the law , that we might receive the adoption of sons . fourthly , that the elect as well as others , before union , &c. are under the curse of the law , and condemnation , appears , because christ bore the curse of the law , and was condemned for them , or in their stead ; if they were not under the curse of the law , why did god lay jesus christ our surety under the curse thereof ? christ hath redeemed us from the curse of the law ; being made a curse for us . how redeemed from that which we were never under ! now there is a twofold curse of the law. 1. an original curse in adam ; this past upon him ( as i have proved ) and upon all men in him . 2. an actual curse , or a curse for all actual sin which remains upon all whilst they abide under the law : for as many as are for the works of the law , are under the curse ; for it is written , cursed is every one that continueth not in all things that are written in the book of the law to do them . thus by our actual sins we were brought also under this curse , is evident . obj. but doth not paul say , christ hath redeemed us from the curse of the law ? ans . 1. it appears such whom he hath redeemed , &c. were once under it ; and if they were delivered before they believed , 't is necessary that such who assert that , should assign the time when they were delivered . paul tells the saints when they were delivered from sin , guilt , and the curse ; being then made free from sin : then , when ? why , when they believed , and received christ and his holy doctrine , and obeyed it from the heart . 2. it is evident that paul speaks it of believers , even of such as had received the spirit of adoption ; and so could call god father . 3. the price may be paid for the redemption of captives , and yet they may not presently be delivered , but may remain in bondage , in slavery , and lie in chains : a surety may satisfy the law for a criminal , or for a debtor , yea pay the utmost farthing ; but he may notwithstanding lie under the sentence of death , or remain in prison for a time , and not have his personal discharge . the sacrifice may be offered up , and an atonement may be made , but the blood may not be sprinkled ; the slaying the sacrifice is one thing , and the sprinkling the blood is another . so the atonement made for us by jesus christ , which is the price and meritorious cause of our redemption and justification , is one thing , and our receiving the atonement or the application of his blood to our personal and actual discharge from sin , guilt and condemnation , is another thing : for if when we were enemies , we were reconciled to god by the death of his son ; much more being reconciled , we shall be saved by his life . we grant god was not only made reconcilable by the death of his son , but by his death god was fully reconciled ; that is he received a full satisfaction by that one offering : faith adds nothing to the merits of christ's blood , or meritorious sacrifice , but it is by his life , by his intercession , that it is made effectual or efficacious unto us , who pleads with god for the spirit , which he purchased also for his elect , that so the saving benefits and blessings might be applied to them : and therefore the apostle adds in the next verse , and not only so , but we also joy in god , through our lord jesus christ , by whom we have now received the atonement . god hath , as if paul should have said , through christ's intercession given us a free and personal discharge purchased for us ; he hath given us faith to receive the atonement . the particle now hath its emphasis , denoting the privilege of all such as believe ; and hence it is that we glory in tribulation : we are now actually acquitted and for ever delivered from condemnation . sirs , since the strict time of the laying down the price of our redemption was not the time when many of the elect were actually acquitted and justified , why should it be asserted to be the time when any of them were ? for those believers that lived and died from adam till christ came , were justified , and went to heaven before the sacrifice was offered , and the atonement actually made : the father trusted the son according to that holy compact that was between them , christ covenanting and engaging that he would die for them . and now as adam received the atonement when he believed , and not till then ; so we when we are in christ , believe , do receive the atonement also , and not before : for at the same time , and upon the same terms , they under the law received it , we under the gospel-dispensation do receive it : by time i mean when they had , and we have actual union with christ , and believe , or do receive the spirit , the bonds of this union . brethren , tho all in the first adam were fundamentally and representatively condemned in him , his sin being imputed so to all his off-spring ; yet none are actually condemned until they actually exist and partake of his corrupt nature : so in the second adam all the elect were fundamentally and representatively justified in him , his righteousness being imputed so to all his spiritual seed , or off-spring ; yet none of them are actually and personally justified until they are united to him , and partake of his divine nature , fifthly , all men , the elect as well as others , are under condemnation before grrce , or actual union with christ , because it is positively said , that he that believeth not , is condemned ; and the wrath of god abideth upon him . the law condemns him , let him be who he will , even every soul that believes not savingly in jesus christ ; and it remains upon him because he believes not , or because he continues in the first adam , in condemned adam , and is not transplanted into the second adam , jesus christ : nay , and his unbelief binds all his sins , and the sentence upon him ; not believing is not the first disease , but it is the refusing the remedy . those stung with fiery serpents were mortally wounded , that was their disease ; and if any would not , did not look up to the brazen serpent , that was the reason they died , in respect of their refusing the remedy ; but their being stung was that which kill'd them . so 't is sin that is the breach of the law of god , which is the disease , and the cause why sinners perish ; all are condemned already , and their refusing of christ offered in the gospel for their cure , aggravates their sin and condemnation : and it leaves such that finally persist in unbelief , incurable for ever . sixthly , all before they are in christ are under condemnation , because the holy ghost frequently ascribes our actual or personal justification to faith ; and can't we read those scriptures without offence ? or do any think they understand this point better than paul , or the other apostles ? being justified by faith , we have peace with god , &c. therefore we conclude that a man is justified by faith , &c. knowing that a man is not justified by the works of the law , but by the faith of jesus christ : even we have believed in jesus christ , that we might be justified by the faith of christ , &c. and again he saith , that we might be justified by faith. in him all that believe are justified from all things , &c. he that believeth hath the son , and he that believeth not hath not the son , but the wrath of god abideth on him . brethren , where is it said in the scripture that any person was justified that believed not , or whilst an unbeliever , or before he believed ? and is it not good , nay best , to keep to the form of sound words ? for tho it is said that god justifies the vngodly , yet they are not ungodly when justified : true , that excludes all previous qualifications to faith ; but not that god justifies an unbeliever that is in his sins in the first adam , obj. is it not christ and his righteousness that which justifies us , or is the matter of our justification ? will ye make faith to be a cause , or the condition of our justification before god ? answ . no , by no means ; tho i know some learned men , and sound in the faith , seem to hint as if faith was a condition of our justification . but how that which god himself gives to us by his free and absolute promises , can be a condition of the covenant , or of our justification , i see not : that which is part of the covenant on god's part , can't be the condition of it on our part . also they call faith the instrumental cause of justification , which we must leave them to explain ( they mean , i think , but as the hand that applies a plaister is a cause of the cure. ) we must say with a late learned author , faith is no qualifying condition , nor any procuring cause of our justification ; tho without faith god declares no man a justified person . 2. faith doth not cause or render the satisfaction of christ any ways the more satisfactory unto god ; for god was as much satisfied in christ for his elect before faith as after , tho the satisfaction , merits and righteousness of christ , are not applied so as the man is pronounced a justified person until he is united to christ by the spirit , and so is help'd to believe on him ; faith being the hand that receives , or that apprehends jesus christ . brethren , the holy spirit in our union with christ , puts upon us the robe of righteousness , which was not upon us before we obtained that spiritual union ; it is offered unto all , but it is upon all them that believe . all our orthodox divines agree with us , that faith , neither as a habit , or grace , or as an act , much less in respect of the fruits thereof , justifies us : when therefore 't is said we are justified by faith , it intends not any moral or physical causality in faith as a qualification , but only by virtue of the object it apprehends . mr. bradford that holy martyr saith , not the action it self of believing , as it is a quality in man , doth so deserve , but because it taketh that dignity and virtue from the object jesus christ ▪ we do not mean , that faith by it self , and of it self doth justify us , which is only as an instrument whereby we apprehend christ who is our justice . faith was accounted to abraham for righteousness , not the action by which , but that which he did believe ; or faith not in respect of it self apprehending , but in respect of the object apprehended . faith justifies a sinner in the sight of god , not because of those other graces that do always accompany it , or of good works , which are the fruits thereof , nor as if the grace of faith , or any act thereof were imputed to him for justification ; but only as an instrument by which he receiveth and applieth christ and his righteousness . for any to say otherwise , is to render faith to be part of our reconciliation or satisfaction to god , which is to lessen the merits of christ , and take the crown from his head , and make justification not to be by grace alone , or by christ alone . faith we know is the creatures act , tho given of god , or a grace bestowed upon us , by which we are helped so to do ; yet with the heart man bel●eveth , &c. the doctrine of some men about faith justifying the sinner , tends to bring in a new covenant of works , i.e. a mild law of faith , and sincere obedience in the stead of the severe law of perfect obedience , and plainly renders the satisfaction and righteousness of christ defective or insufficient ; as if faith was part of our justifying righteousness , or as if we were not fully reconciled to god by the death of his son , but that he was only reconcileable ; and that it is faith and sincere obedience indeed , which compleats that reconciliation . brethren , faith , i say again , is said to justify us only in respect of the object jesus christ , whom it apprehended ; and it is no part of the matter which doth justify us ( the righteousness of christ being alone the material cause of our justification ) nor doth faith add any thing to christ's satisfaction , or to his righteousness which alone is imputed to us to our justification before god. tho we say that righteousness is not imputed to the actual and personal justification of any man till he has actual union with christ ; yet i deny that faith in order of nature is before union ( or at least before the reception of the spirit in order to union ) tho not as to time ; for christ takes hold of us before we can take hold of him ; also faith is a fruit of the spirit ; and sure the seed must be sown before there can be fruit. we are passive in regeneration , but not in the act of faith. but when a poor sinner receives the spirit , then it is that he in his own person is declared and pronounced righteous ; he being in christ is pardoned , and actually acquitted and discharged from that legal guilt , or from that obligation he lay under to condemnation in the first adam , the sentence being then taken off , and he loosed from those fetters and chains by which he was before bound ; and this therefore is more no doubt than simply justified in his own conscience . for tho christ as our surety when he rose from the dead , received a full discharge for us ; yet until we are united by the spirit unto him , by which faith is wrought in our souls , and our eyes are inlightned , we have not this great blessing made over to us . mind that passage of the apostle again , by whom now we have received the atonement . now the case is altered , now we are in christ jesus . brethren , we have not the portion until we have the person ; now the law 's sentence and condemnation can no more reach us ; now that husband is dead , that cruel husband , and we are married unto another ; now we are actually acquitted ; or not till now personally justified . some add justified foro dei , or in god's sight : but so expressing it , i fear hath clouded the matter , because known to god , before him , or in his sight were all his works from everlasting . justified before god may be taken two ways . ( 1. ) in distinction from that before men , or in a man 's own conscience : if they mean that , i grant it . ( 2. ) in respect had to that sight he hath of things ; who calls things , and seeth things that are not , as if they were . as abraham is called the father of many nations , when he was not then the father of one isaac . god saw us in the first adam condemned , and in the second adam justified , at one and the same time , even from eternity : but will it follow from thence that we were both actually condemned and actually justified from eternity ? yet as our annotators note concerning abraham , he was the father of many nations in god's sight , or before him ; who , as paul adds , quickneth the dead , and that calleth things that are not as if they were . will any say , as to matter of fact , that thing is , when god's word says it is not ? now they affirm this , because it was so to god , or before him ; who beholds things long before they are , or do exist , or have a being . so then , my brethren , the controversy ( if there be any ) lies not in the case of justification , in respect had to what a sight god hath of it , or how matters are before his eyes , before whom or in whose sight all things were done from eternity , which were not actually done until things , and persons , in time did , or do actually exist . but it lies in this , viz. when , or at what time a sinner is pronounced a righteous person , being actually pardoned , acquitted , and discharged from condemnation , or personally justified as to matter of fact. 3. brethren , that righteousness by which we are justified is call'd a gift . do we receive the righteousness of christ , before we received christ himself ? moreover , certainly no man receives christ till he receives the spirit of christ . now the apostle declares expresly , that when we receive grace ( at leastwise in the seed ) then also we receive the gift of righteousness ; they that receive abundance of grace , and the gift of righteousness , &c. from the whole it is evident , that until we do receive christ , and have union with him , we receive not his righteousness , or are not personally justified , but are under the condemnation of the law. seventhly , moreover , this further will appear , because justification of our persons makes a relative change ( tho not a real change ) a relative change is a change of the state of the person , viz. he that was dead , dead in law , is brought into a state of life ; there is , my brethren , the life of justification , and the life of sanctification ; i mean the former , viz. the life of justification : this thy brother was dead , and is alive again ; and was lost , and is found . he that was a child of wrath is now become a child of god : such who were not god's people , are now his people . he that was condemned , is now actually justified . but if we were delivered from condemnation before we were in christ jesus , and so personally justified , this act of justification makes no such relative change ; for then it will follow that the elect were never dead in law , but alive , and in a good state when unbelievers , and gross sinners , swearers , drunkards , whoremongers , thieves , and what not ; for such were some of you : and not the children of wrath before , but the children of god ; and not condemned , but justified ; not under the law , but under grace . or else this absurdity will follow , viz. that a man may be dead and alive , a child of wrath and yet a child of god ; be actually condemned , and yet be actually justified , at one and the same time . obj. the elect we say are not justified in their own consciences , or have not the evidence of it until they believe . they were acquitted and justified before , but they did not know it . ans . this will not help , nor alter the case in the least ; the purport of this is , i.e. my state was good , but i did not know it ; i was alive , a child of god and justified , but did not know it , or had not the feeling or sensible comfort and evidence of it in my own soul ; i had a personal right and title to the eternal inheritance , but the deeds and evidence were not in my own sight . brethren , it is one thing to have a thing in my own actual possession , and another thing to know i have it . i am not a speaking of what a sight god might have of men , or how he sees , or how things are before him ; before whom , or in whose sight the world was from eternity ; but of things that actually be , or do actually exist , and take hold of persons , &c. the decree and purpose of god without the execution of it , brings nothing actually to be or to exist : tho his decree doth render the thing certain to be in time . i deny not that fundamental , and representative justification of the elect in christ their head , or as a common person , which is before faith , which lies in christ making full satisfaction for all their sins , and meriting faith for them . i also grant a federal union of the elect with christ , as our surety and blessed sponsor , from eternity , who also then received a grant of a discharge for them from condemnation , upon his holy compact and covenant with the father , on the account of what he was to do and suffer , which made justification and salvation sure for them all , see 2 tim. 1.9 . tit. 1.2 . i say , it was sure for them , 1. by god's eternal and unchangable decree and purpose . 2. by virtue of that covenant made between the father and the son , in behalf of the elect , from eternity . 3. and also by the death and resurrection of christ , for christ was actually justified when he rose from the dead . now we grant that he was not justified as a single , but as a publick person , viz. as the head and representative of all the elect. see what a reverend author says : for this was a legal acquittance given to christ for all our sins , and so to us also considered as in him , his death was but the satisfaction and payment ; but this is the first act of absolution , yea and it is the original act which is upon record between god and christ ; and our justification and atonement ( when we are justified by faith in christ ) is but a copy fetch'd from this roll and court-sentence then pronounced . but notwithstanding this , i say , tho christ was thus justified , and we virtually in him , when he arose from the dead , and he received for us an actual discharge as our surety , yet the elect do not receive an actual discharge , or are not in their own persons acquitted or pronounced justified and righteous persons , until they have actual union with christ : and such as call this a contradiction , do but betray their own ignorance . take the said doctor again in what he farther says , viz. saith he , lest there be a mistake , let me add this , that it is necessary that we be justified in our own persons , by faith ( notwithstanding this former act thus legally passed ) whereby we lay hold upon what god did thus before for us in christ , to the end that god upon our believing , may , according to his own rules , justify his justifying of us unto all the world ; which until we do believe he could not do : for according to the revealed rules of his word ( which he professeth to proceed by at the latter day ) there is a curse and sentence of condemnation pronounced against us , under which we stand till he shall take it off by giving us faith , unto which he hath in the same word made the promise of justifying us in our own persons as before he had done in christ . yet still notwithstanding , so as altho when we first believe , then only justification is actually and personally applied to us , &c. thus the doctor , which i agree with . eighthly , all men are in a state of condemnation before they are in christ , or have actual union with him , doth appear , because ministers in preaching the gospel are commanded , and do preach it to lost , undone , and miserable sinners , or to such as are in a deplorable state , even under wrath and condemnation ; and do declare this to be the state of all out of christ , without exception . not to offer christ to justified persons , to such that are d●liver'd from condemnation , and so in a good state , but to such who are in a lost state , condemn'd to eternal misery , and under the curse of the law ( which is god's curse ) and children of wrath. i am told lately , that some there are who affirm the elect did not fall in adam ; but this i can't tell how to believe , why then did christ die ? brethren , must christ be offered to righteous persons , to justified persons , or to sinners condemned ? or do any of us preach that which we believe not ? do any preach thus , or have they any authority so to do ? viz. sinners , if you are elected , you are in a good state , and are actually justified whether you believe or not , only you do not know it , or have not the evidence of it in your own consciences . or do we not all preach to all out of christ as unto ungodly ones , to such that are under wrath and condemnation in their own persons , and so remain until they believe or have union with christ . our lord came not to call the righteous , as such , neither self-righteous ones , nor such who in a gospel-sense are righteous persons , but sinners to repentance ; to such that were really lost in the first adam , and under the bondage of sin , and the law. true , the jews said indeed , that they were free , and never were in bondage , &c. how saist thou , ye shall be made free ? — but what says our blessed lord , he that committeth sin , is the servant of sin — if the son therefore shall make you free , then are you free indeed . and doth christ make any free until they are united to him , and so believe in him ? but to put the matter to an issue , i find we are all agreed in this point who preach free grace . dr. crisp ( who i think is abused both by his friends and enemies ) says , all by nature are under the curse of the law. cursed , cursed , cursed , saith he , every moment , every hour . but how actual condemnation can consist with actual justification i see not ; or how a man can be under the curse of the law , and yet be blessed with the chiefest gospel-blessing , is strange to me . ninthly , and lastly , all are under condemnation , &c. before they are in christ jesus , appears , because the holy spirit by its convictions represents this to be the state of every elect soul by nature , namely children of wrath , even in a condemned state ; and not only so in their own consciences , but even as others . and hence , a minister when he meets with a person under convictions , on whom god hath begun a good work , asketh him , what do you judg your state is by nature ? o sir , saith he , a woful state and condition , as in the first adam , and without christ , under god's fearful wrath , being condemned to eternal misery , having originally and actually broken the law of god , which lays every man obnoxious to everlasting burning . now sure the divine spirit in convictions , would never hold forth or represent this to be the state of the soul before it is in jesus christ , if it was not really so ; because he is a faithful and true witness , and because he is god , and cannot lie . so much shall suffice to prove this premised proposition . application . caution 1. shall be a use of caution to such , to take heed how they seek to render the state of the elect to be good before grace and actual union with jesus christ . 1. because the holy word of god declares their state to be very bad ; and as to the present state of their persons whilst unbelievers , there is no difference . 2. because such a notion cannot tend to the glory of god , nor the profit of any person , either before or after they do believe . i challenge any to shew what glory it can bring to god , or benefit it can be to any sinner , to hear he is justified or discharged from wrath and condemnation before he is in christ ; or that it can be of profit to him when he doth believe , to be told that his state was good before he did believe in christ jesus , tho he knew it not . 3. but contrariwise it may tend to encourage unbelievers to conclude that their state is good , tho swearers , drunkards , and what not , and so harden them in their sins , and to disbelieve or cast contempt upon what some faithful ministers daily declare to the contrary . 4. it also clearly tends to lessen or extenuate the rich grace of god , in giving his spirit to regenerate the soul , and to work faith in us , if the relative and real change were not at one and the same time , which the scripture doth affirm it is ; but you are sanctified , but ye are justified , &c. also then grace received , could not be any sign of our being passed from a state of death unto a state of life , which the apostle asserts it is , by this we know that we have passed from death to life , because we love the brethren ; he that loveth not his brother abideth in death . the apostle no doubt intends a state of death . 2ly . it puts also a just rebuke upon such as cause trouble or divisions amongst christians on such a notion . brethren , were it a truth that the elect were actually delivered from condemnation , and were personally justified before they are in jesus christ , yet certainly it cannot be judged to be an essential of salvation nor of church-communion : are all such persons not to be communicated with that can't believe the elect are acquitted or delivered from condemnation , or personally justified before they are in christ jesus ? secondly , this i hope may tend to clear up the matter , and shew the present difference is but little , and rises rather from mistaking of words than otherwise : for according to what i have said and proved it appeareth , 1. that god sees things , even all his works from everlasting ; and calls things that are not as if they were . things before god or in his sight , is one thing ; and things as to us , or as actually existing , is another thing . that god sees the elect justified and glorified too from eternity , is evident , who are not actually and personally justified , nor indeed can be said so to be , until they personally exist and are in jesus christ . 2. that to be federally , fundamentally and representatively justified in christ is one thing , and to be actually and personally justified is another thing ; or christ's receiving our discharge and justification ( as our head and surety ) for us , is one thing ; and the application thereof , or his giving of it out unto us , pronouncing us just and righteous before god , in our own consciences , and before all the world , is another thing . thirdly , we infer from hence that god magnifies his rich grace exceedingly to us who believe , or that the work of grace is a glorious work upon the soul , and that union with christ is to be esteemed as one of the richest manifestations of his electing love. fourthly , that all men out of christ may see cause from hence to tremble , considering what a woful state they are in , and so strive to fly to christ with speed . fifthly , that such who are in christ have cause to admire god's free grace , and may from hence also take in a most precious and rich cordial of the highest comfort and consolation ; for therefore , now there is no condemnation to them who are in christ jesus . but no more at this time . a postscript , containing a few reflections upon some passages in mr. clark's new book , intituled scripture-justification . never more need for all that are orthodox ( i mean who are established in the doctrine of justification by the imputed righteousness of jesus christ , or by his active and passive obedience alone , according to the scripture , and as maintained by most of the antient fathers , and all our worthy modern protestant divines ) to cement together in love and union , and to pass by small matters of difference , considering what a grand design is carrying on by the great enemies of the true christian religion , for satan never appeared in his instruments more bold and bare-fac'd against this grand fundamental of christianity , viz. that of justification , since blessed luther's days , who as an instrument ( with others ) gave him such a wound , than at this present time . reader , we had need bestir our selves , and rouse up with holy zeal for god ; for all , even the foundation , is struck at . — just as this precedent sermon was going to the press , a book came to my hand wrote by mr. samuel clark , a man of great learning ; and who indeed writes without much seeming gall or invectives ▪ against any man's person ( the better to vent his indignation against the doctrine he opposes ) striving to revive and maintain the baxterian error , with such confidence and barefacedness , that if some able pen do not answer him , it may do much harm to weak and unwary christians . he says , he would not for a world lift up the least thought , much less a finger , or pen , or utter the least word derogatory to the free grace of god , or cast the least blemish or speck upon the reformation , or the worthy persons that were instruments in it . yet he hath been so unhappy as to attempt the razing and utter overthrowing of that grand truth , in which mainly the reformation consisted , viz. justification by the imputation of christ's active and passive obedience , through the free grace of god , apprehended and received by faith alone , without any thing wrought in us , or done by us ; not by imputing faith or any other act of evangelical obedience , but the imputing of christ's obedience and satisfaction exclusively of all things else whatsoever . and that faith is only said to justify us objectively , or in respect had to the object jesus christ , which it taketh hold of . to this purpose luther , melancthon , calvin , zanchy , perkins , ames , dr. vsher , dr. goodwin , dr. owen , dr. sibs , dr. preston , norton , burroughs , caryl , pemble , the assembly , and indeed all other antient and modern writers generally . but contrary to this doctrine see what mr. clark saith , viz. that justifying faith is the same thing in substance with effectual calling , repentance , regeneration , conversion , sanctification , renovation , forming of christ in the soul , &c. ans . what now is the purport of this notion ? why that faith in a large or comprehensive sense , i.e. faith with all other graces and inherent righteousness , god hath instituted and ordained to be our justifying righteousness in his sight , as in other places in his book he doth assert without mincing the matter . again , he saith , i would avoid many figurative expositions of scripture , which others are feign to make use of to salve their phaenomena , as when we are said to be justified by faith , they take it metonymically for the object of faith , viz. the righteousness of christ ; which what is it else than to make the scripture a meer nose of wax , and a leaden rule , and to comply with our fancies ? &c. answ . this is much like bellarmine in another case : it appears the doctrine we are established in , and upon which we build all our hopes of justification and eternal life , is but a fancy ; what is now become of that doctrine paul preached , and all our worthy reformers ? how will this make the papists and quakers * smile . 't is not , according to mr. clark , the object of faith , not jesus christ that faith apprehends , and we alone trust in , but it is faith that justifieth us comprehensively taken ; that is , faith , love , charity , good works , and sincere obedience that is imputed to us , to our justification in the sight of god : and that so far as you act in faith , holiness , and in sincere obedience , so far you are justified . for he positively affirms , viz. that our justification at present , while we are in this world , is but partial , imperfect , and incompleat . these are his words . answ . now if we are not perfectly justified , it follows then we are not perfectly delivered from condemnation , nor acquitted from the guilt of all sin , and so not in a state of life , nor made free indeed by the son of god ; and then also christ's dove is not without spot , nor undefiled in respect to justification : and then also it follows ( as the papists say ) there is no assurance can be had or attained in this life , or until death , nor can we be said to be compleat in christ ; besides , it confounds justification with sanctification , nay it makes them but one and the same thing : nay more , that by a law righteousness is to be obtained , and so christ is dead in vain . now i profess , i can see but little difference between this doctrine and that of bellarmin's and other papists . if famous luther and other worthy reformers , had wrought no better reformation than this , the church of god would have received but little benefit from them , nor would the papists have been so angry with them ; but the notion of mr. clark and his abettors certainly tends to raze and root out that antient doctrine which the apostles preached , and those worthy men laboured to restore about justification . did bellarmine ever deny , that their good works and inherent holiness , which they made the matter of their justification before god , were performed by the grace of god , and the assistance of the holy spirit ? this man only excludes legal works from having any thing to do in our justific●●●on , but includes all gospel-works and sincere o●edience : he asserts these kind of works and free ●●ace are consistent ; and because not derogatory in point of salvation , therefore not in justification . he says that we must allow of gospel-works or holiness to concur to justification , and this doctrine will appear , &c. answ . yet he would feign insinuate that this doctrine of his is in effect the same with that of the old received doctrine of our divines * : who teach , saith he , that the sola fides solum , yet not fides sola , i.e. solitaria justificat ; tho faith alone , yet not that faith which is alone does justify . what 's the purport of this ? why because the faith of god's elect , by which alone we apprehend or receive the object , jesus christ , by whom we are justified , is attended with good fruits , as sanctification and holiness , by which it is known from a false and dead faith ; therefore faith , good works , and holiness is ( the matter , or ) that which doth justify us before god : or because faith in respect of its own excellent nature doth purify and sanctify us ; therefore god hath instituted and ordained faith and inherent holiness to justify us ; and because inherent holiness and sanctification tends to make us meet for heaven , therefore it is our only title for heaven . is it not said that god imputes righteousness without works , and justifies him that works not ? how then do works concur with , or are included , or joined with that righteousness that is our justification before god ? take a passage of reverend perkins , viz. it is objected that true faith is never alone ; i answer , saith he , thus faith is never alone in the person justified , nor in godly conversation , but is joined with all other vertues , yet in the act and office of justification it is alone ; the eye in the body is not alone , being joined with all other parts , hand , foot , &c. nevertheless the eye in seeing is alone , for no part of the body seeth but the eye . — he shews that faith alone is the eye which sees the object jesus christ , and apprehends him and his righteousness , whose righteousness only is the material cause of our justification before god. see the assembly's confession , &c. all whom god effectually calleth , he freely justifieth , not by infusing righteousness into them , but by pardoning their sins , and by accounting and accepting their persons as righteous , not for any thing wrought in them or done by them , but for christ's sake alone ; not by imputing faith it self , the act of believing , nor any other evangelical obedience as their righteousness , but by imputing the obedience and satisfaction of christ unto them ; they receiving and resting on him , and his righteousness by faith : which faith they have not of themselves , it is the gift of god. this agrees with that doctrine paul preached to the romans and galatians , &c. but from this doctrine mr. clark ( and many more ) are departed ; what saith the apostle ? if we or an angel from heaven preach any other gospel unto you than what you have received , let him be accursed . paul , as mr. perkins notes , saw the galatians to be corrupted in the point of justification ; false teachers being got among them , who preached justification by christ , and by the works of the law : they did not exclude christ's merits , but brought in the works of the law with christ , in justification before god ; as some now do the works of a new law , i.e. gospel law : but let them tremble . where 's paul's doctrine ? for it is palpable this new doctrine excludes not boasting , or ground of boasting . i argue thus , viz. that law doth not exclude boasting that commands works of obedience , as the condition of acceptance and justification : but this new law these men speak of , commands works of obedience , as the condition of our acceptance and justification . ergo , it doth not exclude boasting . but mr. clark intimates , that works of the law , performed by our own strength , or without special assistance only , admit of boasting . answ . the papists say , that all their works and inherent righteousness , are performed by god's grace or special assistance ; yet how do they boast ? let the creature perform good works , &c. by what assistance he will , yet the works are his works ; and if such by which he is justified , they admit of boasting . reader , the righteousness this man contends for , by which we are justified , is not the righteousness of one , but the righteousness of many , i.e. every man 's own faith and sincere obedience , contrary to what paul affirms , rom. 5.17 , 18 , 19. christ did not , saith mr. clark , obey the law in man's stead . answ . then say i , he hath not fulfilled all righteousness for us , nor answered all the demands of the law ; nor doth god's holy nature and justice require a perfect righteousness to our justification in his sight : was not perfect righteousness part of that debt we owed to god ? if so , who pays the debt for us ? the penalty was but one part of our debt . then also it seems , the law of perfect righteousness doth not result from the purity and holiness of god , but only from the sovereignty of his will , not from the rectitude of his nature . moreover , why then did not god give this mild law of faith and sincere obedience at first , and so have saved himself of buying it so dear , i.e. with the price of the blood of his own son ? christ's active obedience , he affirms , is not imputed to us ; nay he says , that imputing christ's righteousness to us , is not a scripture expression , 't is not found in any place of scripture ; tho he says he denies not the thing . answ . righteousness was imputed to abraham , and he was the father of all elect gentiles , that righteousness might be imputed to them also . now it must be abraham's own righteousness , and so our own righteousness , that is imputed , or else the righteousness of christ . again , he may as well say adam's active disobedience was not imputed to us ; for as by one man's disobedience many were made sinners , so by the obedience of one shall many be made righteous . as adam's disobedience in his first sin was imputed to all his seed , so is the obedience of christ imputed to all his , or to all in him . this text i find he knows not how to answer , see pag. 97 , 98. but boggles with it . obj. they object , if the righteousness of christ be made ours , we may be said to be the saviours of the world as he was , or to save others as he did , &c. ans . take dr. owen's as to this , viz. the apostle declares , that as adam's actual sin is imputed unto us to condemnation , so is the obedience of christ imputed unto us to the justification of life ; but adam's sin is not so imputed unto any person , as that he should then and thereby be the cause of sin and condemnation unto all other persons in the world , but only that he himself should become guilty before god thereon . and so is it on the other side : and as we are made guilty of adam's actual sin , which is not inherent in us , but only imputed unto us ; so are we made righteous by the righteousness of christ , which is not inherent in us , but only imputed unto us ; and with it , not for himself but for us . object . the effects of christ's righteousness , &c. are imputed to us . answ . saith the doctor , in this imputation the thing is first imputed unto us , and not any of the effects of it ; but they are ours by virtue of that imputation . to say that the righteousness of christ , that is his obedience and sufferings , are imputed to us only in their effects , is to say that we have the benefit of them and no more , but imputation it self is denied ; so say ( saith he ) the socinians . again he saith , the righteousness of christ is imputed unto us , as unto its effects , hath this sound sense in it , viz. that the effects of it are made ours , by reason of that imputation ; it is so imputed , so reckoned unto us of god , as that he readily communicates all the effects of it unto us ; but to say the righteousness of christ is not imputed unto us , but the effects only , is really to overthrow all imputation . but mr. clark says , 't is the righteousness of god by which we are justified , not the righteousness of christ . he will not have it be the righteousness of him that was god , or take it in that sense ; but that righteousness that god hath ordained and instituted for our justification , viz. our faith and sincere obedience . answ . we do not only say it was the righteousness of him that was god as well as man , but also that righteousness which god hath found out , and approves of , as agreeing with his holy nature and infinite justice , and purity of his law , that he might be just : not the essential righteousness of god , but the righteousness of christ as mediator , who of god is made to us wisdom and righteousness , &c. where pray hath god made our imperfect righteousness a righteousness to justify us at his bar ? i am perswaded this man would not willingly be found in his own righteousness at death , let it be never so sincere . ay , but we must take the scripture in the plain literal sense about justification ; this he much harps at , tho his notion by thus doing brings in justification by works , which the apostle shews is inconsistent , and directly contrary to grace , rom. 11.6 . works are works , whether law-works , or gospel-works . he argues much as the papists in another case , and upon as grand a point ; thou art peter , and upon this rock will i build my church : i will appeal to all , whether the words in the letter do not seem to run smoother for the papists , i.e. for the church to be built upon peter , than upon christ that peter confessed ? and so this is my body , &c. mr. clark cries out against puzling perplexing distinctions , and taking faith metonymically , i. e. for the object of faith , tho it is clearly imply'd , and that way only it beareth a true analogy of faith. i infer ( saith he ) that we are not justified by the active righteousness of christ , or his obedience to the law of works imputed to us ; for then a man would be justified by the law , and by the deeds and works thereof , as much to be reckon'd his own , as if they were done personally by himself , ( for that is their sense of justification ) then we are justified by the law or covenant of works , in a legal and in an evangelical way ; for then the law is fully satisfied by christ our surety , and we stand recti curiâ , and the law has nothing to say to us , or charge us withal ; as if a surety in bond pay the full debt , the creditor has no action against the principal debtor , and there 's no favour at all show'd him in his discharge . answ . in all places where in the new testament it is said , a man is not , cannot be justified by the works of the law , or by the deeds of the law , 't is evident that the apostle speaks of that obedience to the law , that frail , depraved and impotent man is able to yield thereunto ; and the reason why no man can be justified hereby , is , 1. because he hath both originally , and actually broken it ; and as it admits of no pardon for what is past , so also it affords no strength to keep it for time to come : hence , what the law could not do , god sent his own son : what for ? was it only to make god amends for our breach of it , and so to purchase a new , a milder and better law of works , & c ? no sure : where is there the least shadow of proof for this ? see what this gentleman 's reverend father saith , speaking of christ's fulfilling the law for us ; he saith , that it was not meerly obedience , but a meriting obedience ; there was an intrinsick worth and excellency in christ's obedience , answering to our salvation : hence , tho we have justification of meer grace , yet in respect of christ , it was justice and debt ; so that in christ the covenant of works was fulfilled , tho in us the covenant of grace : this work christ finished and compleated ; first , in that he did it wholly and universally ; there was not one tittle of the law which he did not fulfil . secondly , he finished it universally for parts , and not only so , but fully for degrees : he did not only love god , but loved him as much as the law requires ; all that he did , was so fully done , that there wanted not the least degree of grace in any duty . thirdly , because he had not only an objective perfection in parts and degrees , but also a subjective ; all within was throughly and perfectly holy : so that as we are originally and actually polluted , he was originally and actually holy ; so that the law had no fault to find with him . fourthly , he finished it in respect of duration , the law requiring continuance , tho there were perfection of parts and degrees , and subjective perfection also : yet cursed is he that continueth not therein . again he saith , for to obey the law of god , and to suffer all the wrath that was due to our sins , was a bitter cup to drink . thus christ fulfilled the law for us as our surety , and in him it was fulfilled in us , there being a legal or law-union between him and us . now since this perfect , this compleat and constant obedience to the law , was our duty , and that debt we owed to god , dare you deny christ as our surety , paid it ? certainly had he not fulfilled the preceptory part of the law ( as well as born the penal part ) for us , we could not be justified from the charge and curse thereof : but why must we ( because we say surety hath done this ) be justified by the law or covenant of works ? are we saviours or mediators , because we have his righteousness imputed to us of meer grace ? is the debtor the surety , because the surety's payment is accepted for him ? the old covenant-righteousness was an inherent righteousness , a righteousness in a man's self , i. e. adam's own righteousness , not a righteousness imputed , but inherent : the righteousness of your new law , is a legal or law-righteousness , and looks more like an old covenant-righteousness , because 't is inherent , or infused into you , not put upon you , or imputed to you , as being wrought out for you without you . and , sir , is there no favour shewed to us , because our surety has paid this debt ? was it not great love , great grace and favour for god to accept of a surety ? nay , to substitute his own son in our stead to satisfy all the demands of the law and justice ? true , we are not simply dealt with in a way of mercy , ( i mean pardoned only ) but in a way of justice and righteousness also : justification has more than pardon in it ( as your notion allows ; ) we found not the surety , but god found him ; therefore all is of god's free grace , tho also all is by the obedience of christ , i. e. by his keeping law for us , and dying in our stead . to plead for a righteousness by obedience to any mild law , is no other than to plead for a legal righteousness in our selves to justify us ; and that is as opposite to the righteousness of god , as the trusting in the moral and ceremonial law , it being opposite to grace : the righteousness therefore of the law , by which no flesh can be justified , is a righteousness rested in , or trusted to , that is inherent in us , whatsoever thoughts a person may have of it , i. e. as perfectly , or only sincerely kept . but to proceed : did not god send his son , that the righteousness of the law might be fulfilled in us , & c ? that is , in our nature , in our head. christ and believers ( as i said before ) are one in a law-sense ; and evident it is , that the righteousness of the law is not fulfilled in us in sanctification , because that is imperfect , that is far from fulfilling it ; and there is no other way it can be said to be fulfilled in us , but by imputation . moreover , by christ's coming to keep the law in our nature , god hath magnified the law , and made it honourable ; and hereby we do not make void the law through faith , but establish the law , in that the son of god , in man's nature , yielded perfect obedience thereto , and died for our breach of it , whose obedience is ours by imputation to our justification at his bar. pray observe that through faith we attain a perfect righteousness , i. e. are interested in the most compleat obedience of christ to the moral law ; but now if christ only satisfied for our breach of the law by his death , and his perfect active obedience has no hand in , or is not the material cause of our justification before god , how do we by believing in him establish the law ? i say the righteousness of the law ( which is so called ) which the apostle decries as unable to justify us , is a resting in or trusting to our inperfect conformity to it , or to any other law tho never so sincerely performed ; for this sort of righteousness is always opposed to the righteousness of faith or of grace , if it be of works ( of any works whatsoever ) it is not of grace : all works of sincere obedience to any law of god , are alike materially good . but god has not ordained any law of sincere obedience to justify us , because grace excludeth all works done by us in point of justification in god's sight . we can no more be justified by the law of the gospel , i.e. the new law , than by the old. mr. clark says , the justification paul speaks of in the romans , and that which james speaks of is the same . and further he says , to be justified by faith according to paul , and by works according to james , is all one ; justification by works springing from faith , is justification by faith in this sense . answ . now we and the orthodox say , that paul speaks of our justification before god , or of the person ; james of the justification of our faith , good works demonstrating our faith to be of the right kind , or do declare to men , and to our own consciences , that we are justified persons . paul speaks of the justification of a sinner , james of the justification of a believer ( as it is said , the people justified god , that is , declared he was just ) ; so our gospel-works springing from faith , declare that our faith is true , and we sincere believers . yet he would have his reader believe he is no heterodox person in this point . paul speaks of justification and absolution of a sinner at god's bar , through the imputation of christ's righteousness . james speaks of the manifestation or declaration of that justification to the conscience . paul speaks of the cause of our justification before god. james of the signs of it before men. paul speaks of the imputation of righteousness . james of the declaration of righteousness . paul speaks of the office of faith by god's ordination , as it apprehends christ , &c. james of the quality of faith , or of its own excellent virtue . paul speaks of the justification of a person . james of the justification of the faith of that person . paul speaks of abraham how justified . james of abraham's good works , as already justified , and as declaring him so to be . paul speaks of justification in a proper sense , as god's gracious act , through christ's righteousness , whereby a man is imputed or counted just and righteous in god's sight . james speaks of justification whereby we are not made just before god , but declared to be justified , being sincere believers , and free from hypocrisy . paul had to do with legal and judaizing christians , such who either brought in a law , or a self-righteousness , instead of god's grace in imputing christ's righteousness , or else setting up an inherent righteousness with it ( as these men do now . ) and james had to do with such , who might be justly called antinomians , i.e. such that abused the grace of god , or doctrine of free grace , to encourage themselves in sin , boasting of a false and presumptuous faith , a dead faith. now james's work is to shew the effects and nature of true faith ; therefore he speaks not of justification in a proper sense , when he says abraham was justified by works , but declaratively only . faith wrought not with abraham's works , in the justification of his person at god's bar , but in declaring and evincing that his faith was true and saving , not a dead faith ; good works being the fruits of saving faith ▪ if this was not so , how could he say , in vers . 23. that the scripture was fulfilled , which saith , abraham believed god , and it was imputed to him for righteousness ? ( not his act of faith , but the object his faith believed in , or took hold of . ) the justification of a sinner in a proper sense is one thing , and the justification of a believer , as such a one , is another thing . how then can mr. clark say , the justification paul speaks of , and that which james speaks of , is all one and the same thing ? this man contends for a mild law ; certainly the moral law remains a perpetual rule of perfect obedience : let this man shew us where and how he can prove that god in the gospel only commands sincere imperfect obedience to the moral law : the law surely loses no part of its sanction by the gospel ; that is as holy , just and good as ever : be ye perfect as your father in heaven is perfect . we are still to love the lord our god with all our hearts , with all our souls , and with all our strength . our faith , love , patience , &c. ought to be perfect ; the law or commands of the gospel know no bounds or limits : tho the law is abrogated as a covenant of works , yet not as a rule of perfect obedience . see what reverend mr. cross says , i.e. either the gospel law , or law of faith must require perfection in those duties , or some other divine law , or else god would become an indulger of sin by law ; if it be by another law , viz. the moral , that requires perfect obedience , and this sincere only : then these laws differ but in degree , not in specie or kind ; because both require the same duties or works : and so this gospel law would be no distinct law , but only the measure of sincere obedience , would receive a new use of its giving right , &c. which we own it has , to wit , to be an index or mark of our justification , tho we can't own that use of giving right , &c. — a distinct law they must hold , or quit their cause , or this foundation of it ; for the text sets the law of faith down as an opposite law to that of works , and that they hold : then if it be a perfect law requiring perfect obedience , there is no possibility of justification in this life — but this is not all the difficulty , for it 's the adding a load to a burden : is this gospel to a man that is not able to perform the least part of the moral law , to tell him that god or the mediator requires perfect obedience to it for the future , and another too ? or is this gospel , to say you shall perish eternally , and have the fire of hell seven times heated , if you obey not the gospel ! it's indeed a conditional hell , but it is more dreadful than the fire of hell ; and the condition is more impossible , because we have less power to shun this difficulty of two perfect laws : mr. bull owns no other perfect law but the gospel , since man fell ; but by shunning one difficulty he falls into as great . ( 1 ) then the moral law is abrogated , besides the falseness of the doctrine it self ; for it is impossible that should cease to be our duty to love god with all our hearts and souls . what advantage brings in christ's death , to abrogate one perfecting law , and establish another ? here is little gospel . a second difficulty , i. e. we must either say christ has purchased to us pardon for sins against the gospel law , or none at all but that one sin of adam's , if the moral law be abrogated ; after the fall we never sinned against any law but the gospel , for we were under no other law according to him , &c. thus mr. cross ▪ is not much of our obedience under the gospel , obedience to the moral law ? nay , is not the moral law the rule of all our obedience to god in all positive gospel-precepts ? reader , this mild law of theirs they say requires sincere obedience as the condition of justification ; now there is no sincere obedience without it be universal , &c. how then may this fill a poor christian with terror , and slavish fear ? i do all i hope sincerely , but i may not obey universally , some precept through ignorance i may lie short of ; i can't tell when my obedience is full : also according to them i can be but partially justified in this life , and therefore i am partially condemned : and thus the creature hangs till death , between heaven and hell. ah poor england , poor church of god , where are thy brave old heroes , that stood up to maintain the truths of christ ? what apostacy is here from the orthodox faith ? what decay of doctrinal and practical christianity ? what dark clouds spread over our heavens ? how are many fallen from the faith ? but i must leave mr. clark to an abler pen , i design'd no more than to make a few remarks to provoke some others to reply to the argumentative part of his book , which i see no great difficulty to answer . now that the lord would scatter this cloud , and all other dangerous errors , let it be all our prayers both day and night . yet i doubt not but the present opposition against this fundamental point of faith will cause the truth in the end to shine more clear and bright , which the lord grant in his infinite mercy , to the praise of his own glory . amen . finis . notes, typically marginal, from the original text notes for div a47601-e400 the scope of the epistle to the romans . rom. 8.3 . rom. 3. parts of the text opened . the terms explained . rom. 8.33 . 1 cor. 11.32 eph. 2.3 . rom. 6.14 . rom. 13. ult . the 2d and 3d verses of rom. 8. explained . rom. 7.12 . 1 cor. 1.30 . joh. 1.16 . the method proposed . 1st proposition by way of premise . the elect fell in the first adam , and were brought under condemnation . all men by nature under guilt of original sin. rom. 3.12 . psal . 51.5 . job 25.4 . caryl on ob , chap. 25. p. 706. rom. 5.14 . all men naturally under the guilt of actual sins . rom. 6.23 . all men by nature children of wrath. eph. 2.3 . rom. 8.7 . psal . 7.11 . psal . 5.5 . rom. 3.19 . rom. 10.4 . gal. 4.4 . vers . 5. heb. 9.15 . the elect were once under the curse of the law. gal. 3.13 . gal. 2.10 . rom. 6.17 . heb. 9.19 , 20 , 21. rom. 5.10 . heb. 10.14 . vers . 11. 2 pet. 1.4 . sinners that believe not , condemned already . joh. 3.18 . and 36. rom. 5.1 . rom. 3.28 . gal. 2.16 . gal. 3.24 . act. 13.35 . joh. 3.36 . rom. 4.5 . faith no procuring cause or condition of justification . rom. 3.22 . fox , p. 1659. the later helvetian confession . zanchy on phil. 3. assemblies large catechism . rom. 5.11 . before god or in his sight all things were from eternity . rom. 4.17 . an elect sinner not pronounced justified before he is in christ . rom. 5.17 . when we receive christ we receive his righteousness , and not till then . justification makes a relative change. luk. 15.32 1 cor. 6.9 , 10 , 11. there was a federal vnion of the elect with christ . the elect virtually justified when christ rose from the dead . dr. tho. goodwin , christ set forth , p. 76. pag. 77. ministers preach to sinners as under wrath and condemnation . joh. 8.33 , 35 , 36. see his book , christ alone exalted , p. 235. the holy spirit in convictions represents to sinners their state is bad . eph. 2.3 . rom. 3.22 . 1 cor. 6.11 . 1 joh. 3.14 . notes for div a47601-e4980 called scripture-justification . in his introduction , pag. 1 , 5. pag. 62. pag. 85. * phrasis hac , side justificamur , metonymica est , & aquipollet huic : merito christi side apprehensio justificamur . welleb . compend . pag. 163. can. viii . pag. 18. joh. 8.36 . cant. 4.7 . chap. 5.2 . gal. 2.21 . * but certainly all may see it is in effect the same with the papists . 2 vol. on gal. pag. 210. gal. 1.8 . rom. 3.27 . pag. 43. pag. 100. pag. 96. pag. 97. rom. 4.11 . rom. 5.19 . dr. owen on justification , p. 307. pag. 105. pag. 85. pag. 46. rom. 8.3 . mr. sam. clark , pastor of the church at bennetfink , his medulla theologiae , or the marrow of divinity , pag. 280. rom. 8.3 . rom. 3.31 . rom. 11.6 . pag. 71. see pool's annot. jam. 2.23 . mat. 5.48 . serm. on rom. 4.5 . a summons to the grave, or, the necessity of a timely preparation for death demonstrated in a sermon preached at the funeral of that most eminent and faithful servant of jesus christ mr. john norcot who departed this life march 24, 1675/6 / by benjamin keach. keach, benjamin, 1640-1704. 1676 approx. 100 kb of xml-encoded text transcribed from 52 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47613 wing k95 estc r29890 11217632 ocm 11217632 46869 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47613) transcribed from: (early english books online ; image set 46869) images scanned from microfilm: (early english books, 1641-1700 ; 1444:29) a summons to the grave, or, the necessity of a timely preparation for death demonstrated in a sermon preached at the funeral of that most eminent and faithful servant of jesus christ mr. john norcot who departed this life march 24, 1675/6 / by benjamin keach. keach, benjamin, 1640-1704. [19], 79, [1] p. printed for ben harris ..., london : 1676. errata at end. reproduction of the original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng norcott, john, d. 1676. death. funeral sermons. sermons, english -17th century. 2005-05 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-07 jonathan blaney sampled and proofread 2005-07 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a summons to the grave or . the necessity of a timely preparation for death . demonstrated in a sermon preached at the funeral of that most eminent and faithful servant of jesus christ mr. john norcot . who departed this life march 24. 1676 by benjamin keach , a cordial and an unfeigned lover of the deceased . mic . 7. 2. the good man is perished out of the earth . london , printed for ben. harris at the stationers arms in sweethings rents , near the royal exchange . 1676. to all sincere christians that were the hearers of this sermon , but more especially to that poor , afflicted , and sorrowful congregation , which is in god the father , and in our lord jesus christ , meeting in old gravel-lane , near wapping , london . when i think of that separation death hath made between you and your beloved pastor ( my dear brother ) it causes sadness to seiz my spirit ; sure , such stroaks of the almighty should bring us upon our knees ; i wish you are not hereafter made more sensible of the nature of these sore rebukes , then at present you can be ; however let us learn this lesson by it , not to overprize or value any thing or person short of jesus christ ; 't is good in all things to labour against inordinateness of affection ; we can't , 't is true , love god too much ; nor christ too much , but we may love ministers too much , nay , idolize them , esteem them above what is meet , as many in former times have done , or we may esteem them not enough ; whether any of you have bin guilty herein or no , will now i am perswaded be discovered ; if duty to god , our solemn vow and covenant with god and the church , and our love to jesus christ , will not make us to know and keep our places , what may we judge of our selves , or others judge of us : i am not without fears i speak of some in respect of temptations of this kind , i pray god deliver them from it , lest they bring up a reproach upon the good ways of god ; you had or would be looked upon all of you , to have a real and cordial love for him that is now taken from you , o then do nothing after his death that would have grieved his soul were he alive ; labour to live in love , and strive to keep the unity of the spirit in the bond of peace ; i having this opportunity , thought it not amiss to give a hint or two of this nature and now beloved , as concerning this sermon , had it not been preached in part to fulfil the desire of the deceased , i should not have presumed to have taken so weighty a work upon me , especially in the presence of so many able and worthy ministers , as i am not so , ( the lord knows , i look upon my self no ways meet , or fitly qualified and capacitated for such a weighty work i am called to ) and truly , brethren , 't is not any excellency and worth that is in this broken sermon that is the cause of its publication , 't is the desire and importunity of several amongst you , and some others , that hath brought it forth ; i do think , nevertheless , for the sake of him at whose desire and at who'e funeral it was preached , you will entertain it though never so poor and mean a work . i told you what sorrow had seized my spirit , i preached with a heavy heart , and with a mournful spirit , i know you fate under the hearing of it ; alas , i cannot blame you for your mourning , he was a most sweet and choice preacher , most excellent skill had he to dive into gospel-mysteries ; he saw , if i may say without offence , as far into a text of scripture , as most men now surviving , and as careful in dividing of the word that every one might have a portion in season ; o how sweetly has this trumpet sounded in your ears , what spiritual joy hath it raised in your hearts ! o how powerful in prayer hath he been ! hath not his prayers and tears over sinking sinners , tended to melt their adamant hearts ! o the thronging there hath been about him , no marvel he had precious bread always to break unto the children ; he knew how to feed with milk , and how and when to feed with strong meat ; it was his delight , i am satisfied , to do his masters work , and in doing of it , i may say , he loved not his life unto the death . he is gone to eat the fruit of his labour , and i wish , that all those choice sermons you have heard from his lips may not be buried with him , i hope the fruit of them will be seen in your lives ; and could some of them be made publick , they might be very serviceable unto the people of god and others in general . i shall at present say no more , but earnestly desiring the lord to continue the labourer you have , and send some other in due time amongst you , to the making up that great loss which at present you do sustain , so that sinners may be in the midst of you converted , and true believers strengthned , encouraged and comforted , and all built up together in love , to the end that you may be found without blemish in the day of jesus christ , and that it may be so , is the desire , and shall be the prayer of him who is willing to serve you to his power , for christ and his truths sake , benjamin keach . to the reader . impartial reader , svpposing thee to be one that was not at this late funeral ; or if thou wert there , could'st not have the opportunity to hear the sermon ( by reason of the straightness of the place , and the multitude of people ) and perceiving it is partly for thy sake , the printing of it has bin so much desired , i thought it might not be unnecessary to offer a word or two briefly unto thee , whether it deserves such a publication or not , it will come now under thy censure ; however , if thou knowest the person that taught it , i am satisfied , thou wilt not lose thy expectation , nothing excellent thou dost expect , considering the weakness and shallowness of the preacher , how shouldst thou ; yet if thou hast nothing of prejudice in thy heart against him , from that contemnable apprehensions thou and others have of that he is not wholly without hopes , but that some small profit thou mayst gain hereby ; let the consideration of the subject prevail upon thee , however to give it the reading ; 't is , you hear , a summons to the grave : thou canst never hear too often of death ; and sure this sermon will not offend thee , if thou art one that dost live , i mean , live indeed , in the sight and stedfast belief of a future life , an eternity of happiness or misery ; i have read , that philip king of macedon , commanded one of his pages to awake him every morning and call aloud to him , sir , remember you are a man : this great monarch did not disdain to be rouzed every day from sleep with the news of death , though it was but by the mouth of his poor sorry page , and shall any of us slight the message , through want of affection to the messenger ; but perhaps , thou mayst be one that likes neither , may be thou dost not care to hear of the tidings of dying , and art ready to judge them melancholy fools that break their sleep about it ; these who are indeed prepared for it , have no cause to be disquieted in thoughts of it ; but what wilt thou do when death comes , that hast a guilty conscience ; have you not heard of that poor soul , who cried out in horrour and distress of spirit upon his death-bed , o what shall i do , i am so sick that i cannot live , and yet so unprepared that i dare not die : remember , that the thoughts of death , when it comes , will abate thy courage , 't will make the proudest heart to stoop ; 't is a pretty passage that i remember of a certain king of hungary , who being on a time very sad , his brother ( a jolly courtier ) would needs know what ailed him , o brother ( said he ) i have bin a great sinner against god and i know not how to die , nor appear before god in judgment ; these are ( said his brother ) melancholy thoug●●… , and withal made a jest at them ; the king replied nothing for the present but the custom of the countrey was , that if the executioner came and sounded his trumpet before any mans door , he was presently to be led out to the place of execution ; the king in the dead time of the night , sends the headsman to sound his trumpet before his brothers door , who hearing it , and seeing the messenger of death , springs in pale and trembling into the kings presence , beseeching him to tell him wherein he had offended ; o brother ( replied the king ) you have never offended me , and is this executioner so dreadful , and shall not i that have greatly and grievously offended god , fear to be brought before the judgement seat of christ ; death amazes none more when it comes , as it doth them who think not of it ; the egyptians used to carry about the table a deaths head at their feasts ; 't is good in the midst of all our delights and enjoyments , to be put in minde of the grave ; and if this sermon spake no more power fully to thee then a deaths-head to awaken thee , it may be worth thy pains to read it , god may bless weak endeavors to great advantage ; jesus christ could make five barley leaves and two fishes to feed five thousand men , and yet the fragments that were left might saetisfie many a poor hungry soul : what though thou art afterly served , god can heat it by his spirit , god can make it wholesom food for thy soul : if thou hast but an appetite i do not much fear thy relishing of it , for though the full stomack loaths the honey-comb , yet to the hungry soul every bitter thing is sweet . but because i would not weary thee , i shall only now give thee a summary account of the particular things insisted upon , and then commit thee to god. 1. thou hast the certainty of death amplified , or brieftly enlarged upon . 2. some awaking considerations and motives to a speedy and effectual preparation for it . 3. several directions and cautions in order to it . 4. you have dying ministers lamented , or several sad grounds of lamentation upon that account . 5. then fifthly and lastly , you have comfort against death , or how true christians may stay and support themselves in the hour of death , or in parting with godly relations : and because nothing is more effectual in order to this , then that comfortable assurance of present enjoyment , or being with christ at that very instant , when the breath leaves us ; somthing was offered to confirm the souls immortality , it was but a little which was said , had it been more it would not have bin too much : it was not delivered as it is matter of controversie , to grieve any who are differently perswaded : but as 't is matter of comfort , suiting with the occasion , that so sorrowful spirits might be consolated , having for several years found the usefulness and sweetness of the doctrine under the like dispensation my self : what is more plainly laid down in holy scripture then this : and those arguments that so much establish me in the beleef hereof are many , one is taken from our saviours own words , because man cannot kill the soul mat. 10. 28. if men cannot kill it then 't is not mortal : as also the consideration of its nature being spirit , might i not reason thus , if the noble part of man somtimes called soul be spirit , then 't is immortal : but 't is called spirit in several places : and again , doth not the name of spirit declare its nature : a spirit in its nature is invisible , and its very essence is life , if it should cease to live , if would be spirit no more . thirdly , the scripture shews , that at death the body goes one way , and the spirit goes another , namely , to god that gave it : we may judge also of the nature of the spirit or soul of man , if we consider how nothing but god himself can satisfie it , lives upon divine and immortal food , and therefore sure must be of like nature : what does shew more clearly that our bodies are earthly , or made of earth , as the consideration of their being fed , and sustained from the earth , so say i on the contrary hand in respect of the soul ; 't is sed with spiritual and immortal food , ergo such is its nature ; but not to trouble you with things of this kinde further , reader , let it be thy chief care to prepare for thy eternal state , for be sure it will be but a little while , and thou wilt find either to thy everlasting joy and comfort , or else to thy everlasting wo and sorrow : the truth of this doctrine of the souls ; immortality , and the effects thereof ; and that this broken sermon may prove , through gods blessing , someways for thy souls advantage and profit , is the sincere desire of thy affectionate and cordial friend and servant in the lord jesus b. k. an elegy on the death of that most laborious and painful minister of the gospel mr. john norcot , who fell asleep in the lord the 24th of this instant march 1675-76 . how doth my troubled soul amused stand , on thoughts of god's most sore chastising hand let heaven assist my pen , and help indite this mournful elegy i 'm mov'd to write . my grieved heart knows not what way to take , its love to shew and lamentation make . david for jonathan was sore distrest , and in like so 't has sorrow seiz'd my breast . beloved john is gone , dear norcot's dead ; that man of god , who hath so often fed our precious souls with manna from above : whose powerful preaching did ingage our love to jesus christ . o! h● had care and skill to feed poor souls and do hi● master 's will. but is he from us also took away , what , breach still upon breach ! lord jesus stay thy band such stroaks are hardly born , here 's cause for hundreds to lament and mourn . the loss is gr●at th● churches do sustain , poor sinners too live cause have to complain . there 's few like him surviving to arouse their fluggish souls cut of their sinful drouse . they now may sleep secure and not awake , until they fall into the seygian lake . this golden trumpet 's stopt , 't will sound no more , to warn them of what danger 's at their door . to win sinners to christ he did not spare his strength nor time , thought nothing was too dear . to part withall , if any wayes he might , their souls turn from false ways unto the right , like as a candle which much light doth give , doth wast itself , whilst from it we receive much benefit ; so did he clearly burn , to the wasting of himself unto the urn . this godly preacher in a little space . much work did do , he swistly run his race ; with 's might perform'd what e'r he found to do . god graciously did bless his work also , yea few ( i think ) have had the like success , in turning sinners unto righteousness . o were the worth of this good man but known , it might produce an universal groan . let brethren dear of different minds lament , for he for you in prayers much time has spent ; he lov'd you all , though i have cause to fear , the like affection some did scarcely bear . 't would pierce ones heart to think in such a time , obedience unto christ should be a crime : or that offence should in the least be took , ' cause from gods word he durst not turn nor look . he would own nought but what thus faith the lord , add would not he nor minish from gods word . come let us live in love , we shall agree , when at his port we all arrived be . let sinners mourn , who shall their loss repair , who for their souls so naturally did care . well may ye fear god will proclaim new wars , when he calls home his choice embassadors . what may a sodome look for from above , when such who stood i' th' gap , god doth remove , o tremble city , what is god about look for new flames , thy lots are calling out . and now chastized flock a word or two , i 've double sorrow when i think of you . when that the harvest doth for reapers call . to lose your labourer , this wound 's not small . o who shall bear the burthen of the day , if god doth take the labourers thus away . when pylots dye , how shall the seamen stear , ' mong'st rocks and sands , when storms also appear . have we not cause to think the crafty fox , we 'l out abroad and play upon the flocks . and ravening wolves also will grow more bold , and scare some silly lambs out of the fold ; if god proceed to call the shepherds home , o what will of so many flocks become . i th midst of all , in this doth comfort lie , the chiefest shepherds lives when others dye . and he be sure who for the sheep did bleed , will stick to them in times of greatest need . come cease your grief , don't you know very well , then care god has on his own israell . and it s no more which now is come to pass , the what by you some time expected was . and what is done is but our fathers will , therefore be silent every one be still : for should we yield to passion i have fears , we should grieve christ and wound our souls with tears . the narrow sluces too of dribling eyes , would be toostreight for those great springs that rise . but since our vessels fills up to the top . le ts empty them , for every sin a drop . for it le ts wish we were compos'd of snow , instead of flesh yea made of ice , that so we might in sense of sin and its loathing , melt with hot love to christ , yea , thaw to nothing . and should our sins deprive our souls of him , let tears run from our eyes till couches swim . yet let 's not grudge him that most happy bliss , who now in glory with christ jesus is . he did his work apace , his race is run ▪ he as touch'd the gole , yea , and the prize hath won . an epitaph . a sweet and godly preacher doth lie here , who did his master jesus love so dear ; and sinners souls , that he his strength did spend . and did thereby ( t is thought ) hasten his end , he brought himself by preaching to the grave , the precious souls of sinners for to save . he lies but here asleep , he is not dead : to god he lives , to christ his soul is fled , and o're a while must he awake again , and evermore with christ in glory raign . by b. k. another elegiack poem by a young man that dearly loved him . waves upon waves , methinks , begins to roule , some strange alarm afflicts my troubled soul , vvhich grieves my heart , by founding in mine ears and makes my eyes to flow in brinish tears . vvhat tragedy is this : death hold thy hand , vvhy , must the good man perish from the land. is nobcot dead , suffer me then to mourn , for now he 's gone , but never well return . oh father father , whither dost thou fly , and leave , my soul , in this perplexity . and if that i dear lord must stay behind , a portion of his spirit let me find . oh find thy spirit no● into my heart that it may gospell grace , to me impart and that it may , likewi● anoynt mine eyes , for to conceave those glorious misteries . of thy most sacred kingdom , heaven above , vvhere norcot s swallowed , in eternal love , faith love and zeal , did his brave soul adorn , and this did manifest , he was new born . norcot ( a boanerges ) was indeed could make the heart , of sturdy sinners bleed . and yet and evangelic●s , did prove vvith soveraign balm of sweet gospell love. great reverence dear soul , he used to bear to things that sacred , and coelestial were . oh with what gravity and zeal did he declare to sinners their sad misery . in praying preaching , christ alone he fyed , and when he had done , the will of god he dyed . a panegyrick , i do not intend neither with parasites , for to contend . yet much as to his vertues , i might say did i not know , the humors of the day . doubtless on whom . god honour doth confer , in our affections we highly should prefer . dear norcot's gone , that worthy man of god , lord this aloud ; bespeaks our ichabod . my soul cease for to mourn , he is not dead , he into everlasting bliss is fled . vvhole troops of angels , did his soul attend , vvhen he to jesus christ , did it commend . he now is swallowed up , in glory above , embrac'd in arms of everlasting love : and now dear soul he 's gone , his race is run , and faithfully his fathers work he hath done . the veil of enmity hath been removed , he could not love more then he is beloved . the veil of blindness that is ta'en away , and now with his dear soul 't is perfect day , the veil's removed he seeth , as he is seen , and praiseth him that did his soul redeem . he now sings halleh jahs heavenly hymnes , amongst coelesticall glorious seraphims . he hath fought the fight , the crown hath gain'd , yea , and to perfect visions hath attain'd ; and you his mourners here , the word doth say . the righteous from bad times are snatch'd away ; a prince and a great man you all can tell this day is fallen in our israel . oh israel mourn , thy chariots flee away , thy horsemen leave thee in an evil day . the godly fail , and ceaseth for to be , lord , is not this for our iniquity ? let 's tremble then , black clouds hang o're our heads , whilst we securely lie upon our beds : rouse , rouse my soul for shame , what sleepy still , hast thou not of luke-warmness had thy fill ? heark , dost not hear the bridegroom very nigh , oh then , by faith , thy self to him apply : get oyl , more oyl , thy heart to purifie , for now , methinks , i hear a louder cry , thousands there are which to the forme attain'd of godliness , yet without grace remain'd : they cry and howl , lord , open heavens gate , but he saith , no , you now are come too late . oh norcot , norcot , if it were but free to envy any , i would envy thee , because thou now invested art with glory , whilst i behind do write this mournful story . but stay my soul , pray why so passionate grown , wilt thou not suffer him to reap his own ? he sowed in tears , but now he reaps in joy , don't then by murmuring thy self annoy ; must he all day be labouring in the field , and now 't is night ▪ dost grudge him rest to yield : rather lament and mourn for thy own sin , and that 's the way for thee to follow him ; dost hear him call , mourn for thy self , not me , i from death , sin , and sickness now am free . farewel , blest saint , farewell ; thou art fled away , and left us in a black and stormy day ; and yet we hope to see thy face again , that so with thee in glory we may reign . acrostick . i s norcot dead ? ( no ) he is fallen asleep , o h then my soul , cease to lament and weep ; h e now in glory clearly doth behold n ought else but joys that never can be told : n ever more grieve for him : what is thy loss , o 't is his gain , for he hath left but dross . r epent , oh england , i filled am with fears , c ompel me not to mix my thoughts with tears . o gospel-grace will haster , if you scoff ; t o a nation bringing forth the fruit thereof . e. p. an epitaph on his tomb-stone . here underneath this stone lieth the dust of norcot ; whilst the r●si●g of the just . his soul to heaven is sled , and there doth stand with christ and all the saints at his right hand . and when on earth he was , he did not spare his life for christ , it was his daily care , to pray and preach , and unto god to crave , that sinners might repent their souls to save ; his work was done , his glass is run , and we may all conclude he 's blest t'eternitie . b. h. a sermon ●●●ached at the funeral of mr. john norcot , march the 28th . 1676. i need not tell you the ground and occasion of this present meeting ; certain i am this is a sorrowful assembly : whether i am fit to preach or no i cannot tell , but sure i am ripe to mourn . may i not on this occasion use the words of david upon abner's death , 2 sam. 3. 38. know ye not that there is a prince and a great man fallen this day in israel ? who more worthy of honour than those god confers honour upon ( and to be employed as christs embassadors ) to treat in his stead with poor sinners about their eternal estate and condition , is no small dignity ; and to be deprived of such a one , what greater ground for grief and mourning ? but not to take up your time in a way of introduction , i shall commend to you that portion of holy scripture , which shall be the ground of my present discourse ; psal . 89. 48. what man is he that liveth , and shall not see death ? shall he deliver his soul from the hand of the grave ? selah . the psalmist in the verses that doth precede is pleading with god under great afflictions and the hidings of gods face , upon consideration of the shortness of his dayes : how long wilt thou hide thy self ? for ever shall thy wrath burn like fire ? and ver . 47. remember how short my time is ; as if he should say , lord i have but a little while to live , my time on earth is short ; let me therefore enjoy thy favor : let the remainder of my dayes ( the days of my pilgrimage ) be good dayes : let me see thy face , have the light of thy countenance ; let them not be dayes of sorrow and darkness . from hence note this , that a gracious soul , whilst on earth , desires nothing more than the enjoyment of gods favor . communion with god is the onely thing his soul longs and breaths after . they having a sense of the shortness of their dayes , resolve to live well and to make good improvement of their time : they would not onely have the full enjoyment of god hereafter , but a sight of his presence and favour whilst here . and indeed those who would live with god in heaven , must first live to god on earth . now it is not thus with the unregenerate , if wicked men have a sight of the shortness of their lives , it hath not this effect upon their hearts ; they many times the more pursue their lusts : they endeavor to get as much pleasure as they can , and to gratifie their covetous , ambitious , and carnal appetites , and suck out what sweetness they can out out of this perishing world ; they resolve to have it as sweet as outward enjoyments can make it ; they know no higher or better good then what is earthly and sensual . oh miserable deceived creatures , how is their understandings darkened , having never attained a saving knowledge of god , nor spiritual relish of his grace and love , nor a sight of his favour and kindness towards them . they are dreadfully involved in egyptian darkness , they are ignorant of the satisfaction , joy and sweetness that is in him ; hence they cry not after god , nor seek after him here , that they might be made happy with him hereafter . but that i may come to the words that i have read to you , in the text you have a twofold interrogation or negative questions . 1. what man is he that liveth and shall not see death ? 2. can he deliver his soul from the power of the grave ? selah . the meaning is no man can avoid it , none can escape the grave , whatever he be . many such kind of questions are put forth and thus answered in holy scripture . here are two terms , before i proceed to any observation , that i judge needful to speak to by way of exp●ication : first , what is meant by the word soul in this place ? doth the soul go to the grave ? i answer , soul in holy scripture bears divers acceptations ; sometimes by it is intended one thing , sometimes another ; and from hence i judge it is , that so many persons miss in their understandings about the noble and superiour part of the creature . 1. by it is intended the whole man , gen. 46. 27. and the sons of joseph which were born him in egypt , were two souls ; all the souls of the house of jacob , which came into egypt , were threescore and ten souls ; the like you have in acts 7. 14. and joseph called his father jacob to him and all his kindred , threescore and fifteen souls ; that is so many persons : in acts 27. 37. all that were with paul in the ship , are said to be two hundred and threescore and sixteen souls . 2. it is taken for the life of the body , psal . 7. 5. let the wicked persecute my soul and take it , yea let him tread down my life upon the earth . 3. it is taken for the affections , desire , or heart of the creature , 1 sam. 1. 15. and hannah answered and said , no my lord , i am a woman of a sorrowful spirit ; i have drunk neither wine nor strong drink , but have poured out my soul before the lord. and in chap. 18. it is said , the soul of jonathan was knit to the soul of david ; that is , his affections were set and fastened upon him . in many other places , by soul we find some one or more faculty of the soul is intended . 4. it is taken for the stomach , prov. 27. 7. the full soul loatheth an honey-comb , but to the hungry soul every bitter thing is sweet . 5. by it is meant oftentimes the noble and superiour part of man , distinct from the body ; for this see psal . 19. 7. the law of the lord is perfect , converting the soul ; mat. 10. 28. fear not them which can kill the body , but are not able to kill the soul . but probably some may say , if the word soul hath so many various acceptations , how may we know when the spirit or principal part is in scripture meant hereby . answ . i shall briefly lay down three or four rules , whereby you may know : 1. when you read of soul , as that wherein couversion is wrought , it can intend nothing else save the noble or immortal part ; for conversion is a change onely of the evil qualities of man's better or superior part ; psal . 19. 7. the law of the lord is perfect , converting the soul . conversion to god changes not the defects and qualities of the outward man. if a man be attended with such and such a disease , or distemper before conversion , he may be truly converted , and yet retain the same diseases ; the same lameness , blindness , deafness , crookedness , or what ever other blemish he may have of the like nature . 2. when you read of soul as that which rejoyceth in god , delights in god , longs and thirsts after god , lives and feeds upon god and christ , and united to and hath communion with god , cloathed and adorned with the holy spirit ; it alwayes holds forth the glorious spirit or soul of man : let me onely direct you to one or two scriptures upon this account , luke 1. 46. my soul doth magnifie the lord and my spirit rejoyceth in god my saviour , psal . 94. 19. in the multitude of my thoughts within me , thy comforts delight my soul . psal . 42. 1 , 2. as the hart panteth after the water brooks , so panteth my soul after thee , o god ; my soul thirsteth for god , for the living god ; when shall i come and appear before him . psal . 73. 26. my heart and my flesh faileth me , but god is the strength of my soul , and my portion for ever . 3. when you read of soul , as that which men cannot kill or destroy , is alwayes intended this excellent part ; see matth. 10. 28. fear not them that kill the body but cannot kill the soul . 4. lastly , when you read of soul , as that which lives when the body dies , or is commended into the hands of god at death ; you must alwayes take it in those scriptures for the same . 6. by soul sometimes is meant only the body distinct from the spirit or immortal part ; see josh . 10. 28 , 37. and the king thereof he utterly destroyed , and all the souls that were therein ; and they smote the king thereof and all the souls that were therein ; and in this sense soul is to be taken in this place . but that i may proceed , a word to explain the other term , to wit , the hand of the grave . by hand , beloved , often in scripture is meant power , isa . 50. 2. is my hand shortned , that it cannot redeem ? that is , have i lost my power to redeem ? so acts 4. 3. my text thus briefly opened , i shall proceed as most suiting with our present occasion , to take notice of one doctrinal truth from the words ▪ which take as followeth . doct. that all men must die . or thus , that no man whatsoever , can escape the power of the grave . i shall , god assisting , endeavor to demonstrate and confirm the truth of this proposition . the holy spirit doth not slightly pass it by , but puts a remora to it ; viz. that emphatical signal word selah , which shews us that this word calls for meditation and our diligent attention ; it doth lay a kind of an arrest upon our spirits , not passing from it till we have seriously weighed the matter . what man is he that liveth , and shall not see death ? death will be too hard for him , and too powerful to resist ; there is no withstanding the strength of this king , he will bring all into subjection : he is said in rom. 5. 12 , 14. to reign over all , and so he is called the terror of kings as well as king of terrors , he is so to the wicked ; and what king hath as many subjects as death hath ? and that i may demonstrate it , consider age cannot rescue any man from the hand of death ; the oldest man must die . all those that lived before the flood are dead . methuselah lived nine hundred sixty nine years , gen. 5. 27. but alass at last the words tell you , and he died ; he lived near a thousand years , but at last was forced to subject to the grave . 2. as the oldest man must die , so must the strongest . sampson was a mighty man , yet sampson must die . death will make the stoutest hearts to faint , and the strongest legs to tremble . one dieth in his full strength , being wholly at ease and quiet ; his breasts are full of milk and his bones are moistned with marrow , job 21. 23 , 24. if any were likely to encounter or grapple with death , we may suppose that this is the man ; he who is in his perfect strength , free from distempers ; signified by that word , wholly at ease and quiet : yet alass all will not do , this man was forced to yield , he is made deaths captive . 3. the wisdom and policy of man cannot deliver from the power of the grave . the wisest prince that ever late upon a throne was forced to stoop to the sovereign hand of death . wise men die , faith the psalmist , likewise the fool , psal . 49. 10. in death there is no remembrance of the wise more than the fool , eccl. 2. 16. the most grave and politick in all ages of the world , after all their famous and deep contrivances , have been overcome by death . 4. riches cannot deliver from death , if it could we should have few rich men die ; doubtless they would give their all to save themselves from the grave : they would leave but little to friends or executors , could they but bribe death with their silver and gold. i have read of one who would make a tryal , and so called for a bag of gold , when on a sick-bed , and laid it to his trembling heart ; but presently cried out , away , away with it ; it will not do . oh my beloved , riches will not avail you in the day of wrath , prov. 11. 4. and as it will not in the day of judgement , so it will not in the hour of death . the brutish person dies and leaves his wealth behind him , psal . 49. 10. the cardinal of winchester , who procured the death of the good duke of glocester in the reign of king henry the sixth , was shortly after taken with a grievous disease ; who understanding by his physicians that he could not live , murmurring and repining thereat , he cried out , ( fie ) will not death be hired ? will money do nothing , must i die , that have so great riches ? if the whole , realm would save my life , either by policy i can get it , or by riches i can buy it . but yet all would not do , the proud cardinal must submit to death . 5. as riches will not deliver from the power of the grave , so likewise earthly power and worldly sovereignty and greatness , cannot do it ; all the mighty potentates and monarchs , the holy scripture and ancient histories acquaint us of , where are they ? hath not death subdued them all ? after all their grandeur and pomp they were all cut down by deaths all-conquering hand , and now their glory lies in the dust . augustus caesar one day triumphs in the greatness of his strength , the next day is stabbed to death with bodkins herod king of the jews , one hour is admired as a god , the next hour is made a feast for worms , acts. 12. 22 , 23. the great conqueror alexander . who subdued he greatest part of the world , is at last overcome by death . death makes no difference between the king in his royalty on the throne , and the begger in rags upon the dunghill alexander having received 2 wounds at the siege of great city in india , finding himself to be sore wounded , was in some measure made sensible of his own fragillty ; and cried out to his flattering followers , you call me the son of jupi●er , but i perceive i am subject to wounds and death as well as other men . death bringeth down the loftiest looks of man. i have read that in the library of dublin there is a globe at the one end and at the other end the picture of death , to shew that though man was lord of the whole universe , i. e must submit to death . thus you see that all the pomp and glory of the world hath been cut down by the power of the grave . but again , 6. as worldly dignities cannot deliver from the power of the grave , so glorious titles will not do it . those worthies that god conferred glorious titles upon , yea so far as to give his own name unto them ; to be called gods . one would think that this , if any were the most likeliest to exempt a man from the grave , and yet it will not do , psal . 82. 6 , 7. i have said ye are gods , but with the same breath adds , ye shall die like men , and fall like one of the princes . but , 7. eminency in grace and spiritual endowments , or divine qualificacations , will not be able to rescue a soul from the power of the grave . all the patriarchs of old they are gone ; where are all those choice and renowned in grace that we read of , who shined in their day like the stars in the firmament ? oh! where are those troops of israelites that excelled in patience , chastity , temperance , holiness and humility ? these could not deliver themselves from death . the righteous perish , and no man layeth it to heart ; and merciful men are taken away : none considering that the righteous are taken away from the evil to come , isa . 57. 1. 8. lastly , no spiritual dignity , office , or place , can deliver from the hand of the grave ; though a person be never so much in the favour of god , and honoured by christ jesus ; though never so laborious for the good of souls , as to be an embassador of peace and minister of the gospel , yet these will not exempt from death : your fathers where are they and the prophets , do they live for ever ? zech. 1. 5. thus you have heard the doctrine made good and confirmed , that there is no man living that shall not see death , or be able to deliver himself from the power of the grave . i shall onely give you two or three reasons of the point , and so proceed to the application . if you question why all must die , take two or three things for an answer . 1. reas . because all have sinned . sin and death came into the world together . death came by the fall in the garden , 't is part of the punishment due to us for that transgression ; rom. 5. 12. wherefore as by one man sin entred into the world , and death by sin , so death passed upon all men ; for that all have sinned ; the wages of sin is death , rom. 6. 23. we may cry out in the words of a holy man , o sin , sin , 't is thou , which by thy just deserts hast caused all the funerals that ever have been . thus you see all must die , because all have sinned . 2. reas . because god hath decreed that all men must die , heb. 9. 27. and as it is appointed for men once to die , and after that to judgement . though death be natural and the punishment of our sins , yet we die by gods appointment . we let in death by our sin , and god causeth death to proceed upon us , to make good the justice and severity of his own threatning . i know , saith job , thou wilt bring me to death , to the house appointed for all living , job 30. 23. on the day thou eatest thereof thou shalt surely die ; dust thou art , and to dust shalt thou return ; gen. 2. 17. 3. 19. 3. reas . lastly , why god will bring all men to the grave ; and i shall add no more , because he would thereby magnifie his glorious attributes ; as first out of infinite grace , commiseration and goodness , he brings his own children to the grave , knowing the miseries , sad afflictions and troubles that doth attend them in this life . here most times poor saints , with lazarus , have their evil things ; many are their afflictions , and this way god takes to deliver them out of them all . death opens a door to glory to every gracious soul ; and secondly god by death prepares the bodies of his saints for eternal bliss and happiness . he brings the body to the grave , that it may be purified and made a glorious and most amiable body ; 't is sown , that it might be raised more glorious , 1 cor. 15. 42 , 43 , 44. god doth with the bodies of his saints , with reverence be it spoken , as they do with their earthen vessels in china , they bury them in the earth for many years , and when they take them out , the nature and worth of them is far transcendent . 2. the ungodly must die , that god may magnifie on them his own infinite justice . death having seized their body , their souls must go to its place , to suffer the intollerable pains and incensed wrath of the almighty ; and that their bodies also , with their souls , when they shall hereafter meet together again , might he made fit fuel for eternal flames to kindle upon : for now as they are in this mortal state they cannot endure the terrible wrath of god , but would soon be freed of all bodily pain and extremity , were they cast into that lake that burns with fire and brimstone . thus much for the reasons of the point ; more might be said , but i must hasten to the application . i have onely four uses to make of it , as first an use of exhortation , secondly an use of direction , thirdly an use of lamentation , fourthly an use of consolation . first , by way of exhortation , is it so beloved , must all men die ? can none deliver his own soul from the power of the grave ? must every mothers child of us take up our lodging there ? is the dark grave the appointed house for all living ? shall the proudest and loftiest be brought down to the dust ? must that little cool house under ground hold us all ? then poor sinners shall i prevail with you to prepare for death ? let me exhort you to look about you and get ready . i remember , when the prophet came to good king hezekiah , isa . 38. 1. with that doleful tidings ( as upon some consideration and circumstances it might then appear to that holy man ) he bids him set his house in order , make provision for eternity : and this is the message that is brought to you this day : you must die and not live . and that i might enforce this word upon you , let me lay before you a few motives and awakening considerations . first , consider what a great favour and mercy it is that god hath let you and i live so long . others are long ago cut down and sent to the grave ; he hath not it may be given many half of those dayes which thou hast had : look upon this as a mercy indeed , considering thy life was forfeited before thou wert born . sirs we came into the world with the sentence of death upon us ; and if jehovah had cut us down in our sins many years ago , it would have been but a piece of justice . and what is the end of god in sparing of us , but that we might be fitted for the place whither we are going . oh how unwilling is god to strike the fatal blow , to cut men down before they are prepared for death . he is not willing they should perish , and that is the reason of his patience , long-suffering , and forbearance , sinners lay it to heart . secondly , consider what dreadful provocations you and i have given him to take us away , and command death in his name to arrest us . have we not grieved , burdened , yea even wearied him with our iniquities ? nay , have we not pierced him ? may he not cry out , as being pressed as a cart is pressed that is full of sheaves , amos 2. 13. is it not a sad and most lamentable thing , thus to deal with a loving and gracious god ? thirdly , how often hath the lord called you , and yet you have rebelled ? hath not he stretched out his hand all the day long , and yet you have not hearkned ; but have rejected his counsel and cast his word and reproofs behind you ; yea , and often resisted his holy spirit in the common motions and workings thereof ? have you not many of you refused his grace , son , and divers sweet and precious calls and offers of love. and certain i am , you have had many of these in this place , nay , how many warnings have you had of the near approach of death ? nay , awakening summons to prepare for the grave , as you would answer it before the dreadful judge of heaven and earth ; by my dear brother that is fallen asleep ; whom we shall hear no more ? oh what pains did he take with some of you , that so you might be ready ? have not you and i notwithstanding all this hearkened to a base deceitful heart , and inticeing and tempting devil ? have you stouted it out against all pains and endeavours used for spiritual awakenings , and are you yet alive ? then consider how much this calls upon you to be ready to die ? will any dare , that are sensible of the worth of their immortal souls , neglect this concern any longer ? 4. consider , that the abuse of mercy and goodness will greatly aggravate thy misery in the day of wrath : oh remember what it is to sin against light , love , and patience . shall the goodness of god , that should lead to repentance , encourage and harden thee in thy iniquity ? how dost thou think to escape the judgement of god ? or despisest thou , as saith the apostle , the rich's of his goodness , forbearance and long-suffering , not knowing that the goodness of god leadeth thee to repentance ; but aftey thy hardness and impenitent heart treasurest up wrath against the day of wrath and revelation of the righteous judgment of god ; who will render to every man according to his deeds , rom. 2. 4. 5 , 6. sentence is past against a sinner , but because it is not speedily executed , therefore the hearts of men are fully set within them to do wickedly , eccl. 8. 11. christ knocks at the door and yet sinners will not hear . christ may speak of sinners as god speaks of israel of old , my people will have none of me , psal . 81. 11. oh what have you to answer for abused mercy and favour ! what what will you do hereafter , when christ , who waits upon you now to save you , will then turn his face from you in the day of your calamity , and plead against you to condemn you ? see prov. 1. 28. 5. consider for christs sake of those advantages you have had and still have : if some had the like , we may conclude they would have made better use and improvement of them then some of you have done . hath not god afforded you the gospel beyond what he hath to divers parts of the world ? nay , what a gracious and powerful ministration of it hath there been continued for some time in this place ? you have had helps above thousands , god hath taken much pains with you that have attended upon the word here . where god gives many talents , he requires the improvement of them ; what will become of jerusalem and capernaum in the day of judgement ? and hath not gods spirit striven with you also ? nay , and hath not conscience endeavoured to awaken you ? have you not had summons and calls from thence ? hath not that often reproved you for neglect of seasons , flighting of sermons , and indulging your selves in iniquity and secret lusts and omissions of duty ? oh! how many sharp checks and rebukes have you had from within ? nay , and besides all this , what awakening judgements to prepare for the grave , have you and i had ; dreadful plague , fire and sword : and what further means could god make use of in an ordinary way for allarming and stirring of us up to prepare for our change , aud turning of our souls to himself , and fitting of us for eternity ? and shall none of these work upon you ? shall all means fail ? shall the gospel be preached in vain ? shall ministers spend their study , their breath , nay their strength , to no purpose : what will you do then in the end ? 6. do you know that you shall have all these helps continued to you ? will god still suffer his holy spirit to strive with you ? alass , death may soon have commission to seize you and carry you into the other world ; but should you live , are you sure god will still wait upon you : upon such rebels , who have slighted and undervalued his grace , son , and gospel ? sirs , i must tell you , alluding to that in genesis 6. which hath often been upon my heart ; that the blessed spirit shall not alwayes strive with man : means and advantages are like to be taken away . god ere long may say to conscience , be still , reprove that man , that woman no more : you may be left to commit wickedness without remorse or trouble . god may give you up to a hardened and sordid heart , to a seared and filthy conscience , yea , and refuse in mercy to afflict you any more ; see hosea 4. 14. may not he that hath taken away a minister , an able one , a sweet and precious labourer , take away ere long a sweet and precious gospel ; and what will become of your souls then ? 7. do you know for certain the gospel shall be continued to this land ? be you sure you shall hear the joyful sound ? let me tell you my thoughts freely , though i pretend not to a spirit of prophesie ; yet mark what follows : i tremble to think what is coming upon us as a punishment of our sins . i fear , beloved , the gospel is a going . ephraim hath grey hairs here and there , though he know it not ; and grey hairs are a sign that our morning or best days are gone ; secondly , they commonly bring a wrinkled face , or a decay of beauty ; our goodness , like ephraims , are even like the morning dew : thirdly , they bring feebleness , or a decay of strength : fourthly , they shew that death and mortality draws near . we have heard , some of us , that he was grey a great while ago ; i doubt he is white , by this time . there are sad symptomes upon us , i know not how soon we may have cause to cry ichabod , because the glory is departed . are we not in danger to be over-spread with popery , confusion , and darkness ; for if the gospel should continue , and gods people resolve to do their best , by their prayers and prizing of it , to hold it fast ; yet are you sure you shall have ministers to prcach unto you ? many have been taken of late away , and one at this time before your eyes is gone , a faithful and able one ; whom now you shall hear no more . but should there be ministers and opportunities , yet you may be left to your selves , to ripen for hell and ruin ? nay , is not christ already crying over you , as he did over jerusalem ; oh that thou hadst known in this thy day the things that belongeth to thy peace ; but now they are hid from eyes ; luke 19. 42. oh that these things might take hold and touch your conscicnces . 8. consider of the shortness and uncertainty of your dayes ? alas , what is your life , you know not how soon death may come and knock at your doors , or look in at your windows ? it may be some of you have had many years , but this consider of , you know not how few the rest may be behind ; you have no promise from god , no lease or assurance that you have one year more ; where hath god told you that you shall ? nay one half year ? you cannot assure your self you shall have one month , no not one week , no not one day . you may be stricken by death before you return home . boast not thy self of too morrow , for thou knowest not what a day may bring forth , pro. 27. 1. many that are young , hope that they may have many years ; the child thinks to be a youth , and the youth to be a man , and a man till he is full of dayes : but alass , they consider not how brittle they are ; they do not lay to heart the uncertainty of their lives . david desired to know his end and the measure of his days , that he might know how frail he was , psal . 39. 4 , 5. many do not take a right measure of their dayes , they measure not by a lawful rule . what say some , my father and grandfather lived to a good old age , and i hope to attain to their years . others measure by their present health ; they are not diseased nor sickly ; but of a good healthful constitution : but alass , this is no sure rule , thou mayest notwithstanding all this be quickly in the grave ; such sometimes death makes to stoop on a sudden , they go many times before sickly persons . others measure their dayes by their present strength , they fear not death upon that account ; yet they die as you have heard ; though wholly at ease : these do not go by the kings standard neither . let me tell you what is a right and true measure for your dayes , account them then by the morning dew and flower of the field . man that is born of a woman , saith holy job , is but of few dayes ; he cometh forth like a flower and is cut down : and flieth away like a shadow and continueth not . job 14. 12. naturalists tells us of a plant that lasts but for a day , this plant thou or i may be . the heathen hath observed that the rose grows old in its very budding . mankind is like jonah's gourd , that came up in a night and perished in a night . nothing fades sooner than a flower , oh measure thy dayes by that and by the vapour that appeareth for a little while and then vanisheth away ; the spiders web , the swift post , the weavers shuttle , or a ship under sail . persons never so rich or great , never so beautiful , never so weak of strong , wise or foolish , vertuous or vicious , as thou hast heard must die . may not the thoughts of this move thee to a preparedness for the grave ? 9. consider how you have loytered hitherto and lost much of your precious time which god hath lent you to prepare for the grave . upon the improvement of your present time doth your eternal happiness depend , and if it be squandered away , what will become of your immortal and never dying souls ? if a man hath much work to do , work of the weightiest concern that must be done , or the man undone : business that would take up all his day , and it should so fall out that he had lost the morning , nay above half his day ; would it not concern him to set about the work with all his might , so as if possible to do two hours works in one ; lest the sun go down before the work is finished . redeem the time , because the days are evil , eph. 5. 16. alas sirs , are not the shadows of the evening upon some of you ? the lord help you to lay it to heart . do not think the whole work of your lives can be done upon a dying bed. oh consider old age is unfit for labour , and it is folly with a witness to think 't is time enough to sow when thou shouldest reap . delays proves the ruin of many thousands ; the night cometh , saith christ , when no man can work . 10. and lastly , consider what will become of your precious souls , if death takes you before you are ready ; for it will not stay for you : will he be bribed or perswaded to come another time ? i remember a young maid in the countrey that was sick , and as she grew near her end , she cried out to be spared one quarter of a year , one month ; but when that would not be granted ; rather than fail , one week : but die she did , greedy death will have no denial . oh what a sad sight is it to see a christless soul a dying ! when death sits upon your trembling lips , and you not prepared , what would you give for peace and pardon then ? when pale death comes upon thee like a sturdy sergeant , and doth arrest thee in the name of the great king of heaven and earth , he will hale you along ; to prison you must go . death comes upon a wicked man like a hungry lyon , tearing their souls from their bodies ; to such he is indeed the king of terrors : he comes on them like a fiery serpent , with his venomous sting ; with which he wounds them and lays them a bleeding to all eternity . oh to have the soul dragged out of the body and cast into hell , is of a dreadful and amazing consideration . with this i shall conclude the use of exhortation . the next is an use of direction to poor sinners and all others that would be prepared for the grave , if this be so . first , doth not some poor soul hear say , oh what shall i do that i may be prepared for the grave ? have you a heart , a mind , a desire indeed to be fitted for that hour ? then in the first place labour to get a full sight and sense of your sins , and of your lost and undone condition by nature . oh what a miserable creature hath sin made man , or rather man by sin made himself ? that must needs be the greatest evil , that deprives man of the greatest good . god is mans chief good , sin deprives man of this good ; sin makes man hated or god , and causeth man to resemble satan ; who is the opposite of god. the carnal mind is enmity against god , this enmity must be removed , unless a man be born again , he cannot see the kingdom of god , john 3. 3. secondly , labour to get brokenness of heart , oh strive to melt in the sight and sense of your iniquity . sinner what hast thou done , wilt thou sin away thy mercies , sin away thy ministers ? gods hand is lifted up , we are under sore rebukes of the almighty , though i fear few are sensible that it is the fruit of their transgressions . may we not say with the prophet , no man repenteth him of his wickedness , saying , what have i done ? jer. 8. 6. god expects and looks for tears of repentance , a broken and a contrite heart is a sacrifice that he will not despise . if you are not broken in the sense of the odious and abominable nature of sin , broken into pieces now , you are like to be broken with horror under the weight of the punishment hereafter . oh! is it not better to be smitten and broken in a way of mercy , in order to healing ; then to be broken in a way of wrath and judgement , when there will be no help nor cure for you . thirdly , labour so get an interest in jesus christ . oh that this opportunity might have some tendency this way ! unless ye believe that i am he , saith jesus christ , you shall die in your sins . soul never rest and be satisfied , till thou canst say with thomas , my lord and my god , john 20. 28. can you still stand it out against such precious patience and offers of grace ? will you not yet open to christ ? shall he call and cry to you and will you give him no entertainment ? can you close in with a better friend ? how long hath he stood knocking at the doors of your hearts ? was he not graciously calling upon you the last lords day ? and now in mercy he is giving you another knock . oh fear lest he depart ! is he not ready to take his farewell of you ? have you not let him stand till his head was wet with the dew , and his locks with the drops of the night ? sinner , sinner , hasten to him , and open the door , do'st not hear that lovely voice that was spoken to the blind man , be of good comfort , rise , he calleth thee , mark 10. 49. it may be you will ask where ? i 'll tell thee , if thou art a weary and burdened soul , that feelest the weight of thy sin , there is a precious word spoken for thy sake , take hold of it ; matth. 11. 28. come unto me all you that are weary and heavy laden , and i will give you rest ; take my yoke upon you , and learn of me , for i am meek and lowly in heart ; and you shall find rest for your souls . oh the sweetness of that word , take it and receive it down . fourthly , labour in the strength of christ to oppose every sin . see that there be no sweet morsel hid , no dalilah , no pleasant nor profitable lust spared . o cry with david , search me , o lord , and try my heart ; prove me , and know my thoughts ; psal . 139. 23. fifthly , take heed you do not sin against light. neglect no conviction either of sin or duty , if you would be prepared for the grave : then shall i not , saith david , be ashamed , when i have respect to all thy commandments ; psal . 119. 6. sixthly , never be satisfied until you have all your sins subdued . sin must be crucified , or the soul must die , rom. 8. 13. to this i might add ( for i cannot enlarge ) make it your business also to get your sins pardoned ; so that you may have the feeling sense of the forgiveness of them in your own hearts . seventhly , labour after a pure conscience . what will stand your souls in greater stead , when you come to die than this ? paul's great care and endeavour was , to keep a conscience void of offence towards god and toward men , acts 24. 16. i must tell you , an accusing conscience will be a bad death-bed companion . i remember what our dear friend spake to me in the time of his sickness . oh brother , said he , a good conscience is the best refuge . that was his rejoycing , alluding to that text , 2 cor. 1. 12. the testimony of his conscience , that in simplicity and godly sincerity ; not with fleshly wisdom , but by the grace of god he had his conversation in the world . it matters not who reproach us , if conscience doth not ? conscience , as i told some of you lately , will be your best friend ; if a friend , a friend indeed , a friend in adversity ; a friend at death , and a friend in the day of judgement . oh what would some men give for such a friend ? but if constience be an enemy , he is the worst of enemies . conscience is a secret enemy , an enemy that is privy to all we have done ; he knows all our thoughts , yea those secret lusts and evils , that lie in our hearts ; and he will not be flattered . he will tell the truth and all the truth . conscience will lay all open in the dreadful day of account before angels and men , rom. 2. 15. holy job resolved to hold his integrity fast and not to let it go ; his heart should not reproach him as long as he lived , job 27. 5 , 6. sincerity of heart and a good conscience will be a good sanctuary at the hour of death . the lord help you to lay these things to heart . i might give you more directions which i am forced to omit , because of time . onely this , if thou wouldst be prepared for the grave , take this one , which was not then delivered ; which i am sorry i did omit . eightly , beware of resting in the form of godliness without the power . 't is an easie thing to conform to the outward part of religion ; to take up ordinances and come into churches : but oh what will become of the foolish virgins . sinners in zion ere long will be afraid , and fearfulness will surprize the hypocrites . many of you heard those excellent soal-searching sermons of your dear pastor now deceased on 2 tim. 3. 5. oh that you would labour to call them to mind ! and those upon a well-ordered conversation ; from psal . ●50 . and the last verse . what pains did he take with you , that you might not deceive your selves and miss at last of eternal life ? i think there was never more formality amongst christians and carnality amongst professors in the churches , than in these dayes : no marvel if god bring a day of dreadful tryals and afflictions upon us , that those that are approved , may be made manifest . tremble sranners , for god is a coming forth to refine his people ; he will search jerusalem with candles ; zeph. 1. 12. and woe to them that are at ease in zion ; however you appear now to men , your sins ere long will find you out . i now must come to the third use , which must be an use of lamentation ; and indeed i know not well how to enter upon it , my heart is full . is it so ? must all die ? can none deliver their own souls from the power of the grave ? must husbands die , dear husbands ? must fathers die , yea tender fathers ? must friends , our dearest friends die ? ministers , nay , our choice and godly pastors , must they die too ? oh greedy death ! oh cruel tirant ! oh that ever we sinned ! this may well be for a lamentation . samuel died , and israel made great lamentations for him . your samuel is gone , but no asking for him again , he cannot come . in acts 8. 2. it is said devout men carried stephen to his burial , and made great lamentation over him . o spare me a little , you have lost one who laboured to do the work of his generations in faithfulness . let me lay down some grounds that we have for a lamentation . 1. oh it 's grievous to loose a godly preacher , a pastor , a faithful labourer . 't is a day of mourning , my soul as well as yours is full . alas there is but few of them ! we have need of more , and lord do'st thou take away these we have ? 2. but if any should say we have many yet left behind , i must say not many such , who make it their main work and business to bring souls to jesus christ . there are but few who naturally care for the flock : few preach christ for christs sake , that are willing to spend and be spent for his name sake ; like our dear brother , now with the lord. may i not say with paul , some preach christ out of envy , and some of strife ; onely with this variation , are there not many who preach jesus christ not sincerely , but have self and sinister ends at the bottom . but to leave that , however , if god proceed and go on after this rate to take our preachers away , there will be few enough ere long . 3. you have not onely lost a pastor , a shepherd , a tender one , but you have lost a father . many of you must follow your father this day to the grave . you have many instructors in christ , yet not many fathers . he hath been an instrument through the word and the operation of the spiri● in his ministry , to beget many of you to jesus christ . may you not cry out with elisha when elijah was taken up from him , my father , my father , the horsemen of israel and the chariots thereof ; and he saw him no more , 2 kings 2. 12. he is now gone , you will hear him no more , see him no more . this golden trumpet is now stopped , you will hear it sound no more . 4. consider the time in which god hath taken him away , when the harvest is white , or when the fields are ripe to harvest ; when many sinners are ready to be brought in to jesus christ . the loss is great , oh how shall it be repaired ? how shall the harvest be gathered in , when the chief labourer in this field is gone ? 5. ministers are and fitly may be compared to pilots ; the church to a ship passing through a troublesome ocean , amongst many rocks and sands ; and when such die , how shall the poor marriners steer , especially , considering the dangerous and grievous stormes that do now appear : is not this a ground of lamentation ▪ 6. ministers are compared to shepheards , that are to keep the flock and watch over them to take care of the tender lambs ; and let me tell you , ravenous wolves are abroad , yea and the cunning fox , nay as crafty foxes as ever were in the world ; and the shepherd being gone , may we not fear that which will follow ; is not the flock in danger to be scattered . 7. ministers of the gospel may be compared to captains , to encourage us in our spiritual warfare , and now alas your leader is gone , he is taken from you , and are we not surrounded with enemies ? may we not say with leah in another case , gen. 30. 11. a troop cometh ; a troop of troubles , a troop of afflictions , a troop of temptations , a troop of miseries and persecutions ; i wish improve not a troop of division to the scattering of us : the lord i hope will prevent it . 8. ministers of the gospel are compared to trees , the trees of the lord are full of sap . psal . 104. 16. the lip of the righteous feed many ( saith solomon ; and this was a fruitful tree . oh the sweet fruit it did bear , most precious fruit it yielded us for many years . oh what good have many gathered out of the branches thereof . but now alas it is ( cut down ) it will bear fruit for you no more ; you shall hear him pray no more , preach no more , and is not this a ground of lamentation . 9. saints and ministers of the gospel are the interest of the nation , city , or place where they live . was not lot the interest of sodom ? i cannot do any thing till thou be come thither , gen. 19. 22. till lot was gone , fire and brimstone could not come upon that miserable city . oh what love hath god to the poor preachers of righteousness . but again , was not jacob the interest of labans family ? how did god bless him for jacobs sake ? the like might be minded of joseph to the egyptians ▪ ye , saith our blessed saviour , are the light of the world and the salt of the earth . to whom did he speak but to his disciples , his holy apostles , that he sent forth to preach glad tydings of great joy unto the nations . i might shew you wherein they are the interest of the place where they are , but i must hasten : take onely two or three brief hints . 1. they stand in the gap or in the breach . ours is a great one , the lord look upon us . they plead with god : when moses hands are up israel prevails , and when he lets down his hands amalek prevails , exod. 17. 11. oh how doth he cry out for a provoking generation . when jehovah cries , let me alone , that i may destroy them , exod. 32. 10. oh , saith joshua , what wilt thou do for thy great name ? if thou wilt not forgive their sin , saith moses , blot me out of thy book ▪ nay ▪ though god promised to make of him a great nation , yet he still lifts up a cry for them , exod ▪ 32. 10 , 11 , 32. 2. they are the interest of the nation where they are , by counselling , warning , and admonishing . 3. by their holy and exemplary conversations . except the lord of hosts had left unto us a very small remnant , we should have been as sodom and should have been like unto gomorrah , isa . 1. 9. 10. ground of lamentation , is because sin usually is the cause why god removes his faithful embassadors . he sends to treat with sinners about the concerns of their souls . i wish this stroke be not in judgement to some of your souls . the message they bring is often slighted , and thereby sinners slight and reject the king himself . they cry and lift up their voice like a trumpet , fore-warning of danger ; but none lays it to heart . they spend their strenght and weaken their bodies for the good of sinners souls ; but sinners slight it ▪ nay , if they should sweat drops of blood it would not do , it would not work in them remorse of conscience and repentance unto life . well , saith god , now i 'll wait upon thee no more , him that you despised and contemned , or neglected to hear , or whose counsel you did not regard , you shall hear no more . the taking 〈◊〉 of faithful preachers is one of the greatest judgement that can come upon sinners . but alas , it may not onl● be for the sins of the ungodly world ●●on unconverted sinners , but a punishment upon professors and church members ▪ for their inquiry ; they may not prize the mercy nor walk worthy of the blessing . they may not carry it as they ought to do to the labourer that is amongst them : they may grieve and wound his heart by their disorderly walking ; and god may from hence be provoked to take him a way . nay they may on the other hand overvalue him , they may idolize their teachers and look upon them above what is meet ; though sinful , yet 't is possible to eye man more than god by man. god may remove them . upon this account the apostle speaks of some that had mens persons in admiration . i am satisfied there is too great extreams in the world . we should have a care we do not receive the truth for the sake of a man , or to please men , because such and such says it ; but out of love to jesus christ , and because god hath commanded it . beloved , it may not be amiss to lay these things to heart , 't is good to hear the rod and to know who it is , and for what it is appointed . i do not charge any in particular . 11. and lastly , here is cause of lamentation , because evil and dark dayes many times follows the removal of gods worthies . when god take away so many faithful ones , what may we expect to look for . i might give divers instances of the sad effects , or what hath followed the taking godly persons & sincere labourers away * . but i am afraid i have been too tedious already , remember what the prophet saith , the righteous perisheth , and no man layeth it to heart ; merciful men are taken away ; and none considering that the righteous is taken away from the evil to come . isa . 57. 1. thus much by way of lamentation and consolation . i have onely one use more , which shall be in the fourth place by way of comfort and consolation . 1. must all dye , the godly as well as the wicked ? is the grave the place prepared for all living ? must fathers , husbands , wives , children , ministres , and the dearest friends we have dye ? how shall we then comfort our selves against death ? if thou art a beleiver , i i have a word of comfort for thee ; there is none i am sure for christless souls . 2. consider death cannot hurt thee ; it cannot hurt those that are believers , because it hath lost his sting . death may hiss but cannot hurt : nothing makes death terrible to an ungodly man but it's sting . the sting of death is sin , but this is taken away from believers by jesus christ . oh death where is thy sting ? o grave where is thy victory ? 1. cor. 15. 55 , 56. 2. death cannot hurt a believer , because it cannot bring an annihilation of the body , though it bring an alteration upon the stare and condition of the body , yea and though the body be dissolved to dust , yet it shall not be lost , it shall rise to life again . 3. death cannot dissolve or break that blessed union there is between jesus christ and believers . though it may separate soul and body , yet it cannot separate either from jesus christ , and the soul immediately will be in a more glorious enjoyment of christ ; and though the body for a while must lie in the grave , yet that dust is precious dust in christs sight . 4. consider death cannot keep the body long under its power , nor keep soul and body apart ; 't is but a little while and they will meet again . death and the grave are conquered enemies . saints by faith can now , through jesus christ triumph over them , and shall have a compleat , a full conquest , over a short space . 5. death has not power to cast into hell , if conscience condemns thee not , if the word convicts thee not , if god passeth not the sentence upon thee , death has no power to do it . death can but bring to the grave , 't is sin that casteth the soul into hell . 6. consider death is thine , that is , 't will be for thy profit and advantage every way . remember that sweet word of paul to the corinthians , 1. cor. 3. 22. whether paul or apollo , or cephas , or life , or death , or things present , or things to come , all are yours ; it will be every way for thy good . consider what freedom thou wilt gain thereby . 1. it will free thee from a body of sin and death , that often makes thee go with a sorrowful heart . oh! hath it not oft made thee to cry out with st. paul , oh wretched man that i am , who shall deliver me from this body of sin and death ? oh what is a greater trouble to a child of god than indwelling sin ? he cannot do the things he would do . but now comes death and frees thee of all these soul perplexities and disquietments . sin makes a saint to groan , being burthened ; but now thou shalt grieve christ and his spirit , nor thy own soul no more . is not this that a poor saint longs for ? 2. 't will free thee from a poor crazy , diseased , or distempered body . there will then be no crying out of back or bone , nor head not heart any more ; 't will be with thee as with the church in the glorious day to come , rev. 21. 4. there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain ; for the former things are passed away . 3. it will free thee from an evil and wicked world . oh what a defiling , ensnaring , and bewitching world is this ? what hinders us of our joy and peace in christ more than it ? what greater vexation to us ? oh how many precious saints are clogged and imprisoned by the cares of the world , which many times is ready to choak the seed of holy desires after christ : but by death thou shalt be delivered . 4. it will free thee out of the hands of presecutors . thou wilt , ( with our dear brother ) be out of their reach then : they shall not disquiet thee , imprison thee , nor torment thee any more . there , saith job ( speaking of the grave ) the wicked cease from troubling ; and there the weary be at rest ; there the prisoners rest together , they hear not the voice of the oppressor , job 3. 17 , 18. 5. death will free thee from an envious raging and tempting devil . he will have not more power to disturb thee , accuse thee , nor by his cursed suggestions , to vex and perplex thy soul ; no , nor any other ways to hurt or annoy thee . o will not this be to thy great advantage ? who would be unwilling to die , that hath an interest in jesus christ ? 6. thou wilt hereby also be freed from all the discords and troubles that rise amongst brethren . the unworthy and disorderly lives of professors shall sadden thy heart then no more . this was that which worried and grieved the blessed apostle , phil. 3. 18. our dear brother is set at liberty from all these things , disorders in the church , no loose walking of members thereof , will burden nor trouble him again . 7. nay and death will free thee of all that trouble that riseth from those inward becloudings and hideings of god's face . it will never be night with the soul any more ; thou wilt then be with christ and behold his face with joy for ever . 8. and lastly , thou wilt also be freed of all thy toilsome pains and labour , of what nature soever it be . o how good is rest to a weary soul ? blessed are the dead which die in the lord , yea , saith the spirit , that they may rest from their labours , and their works do follow them , rev. 14. 13. but then once again , consider what a blessed state thy soul will be in at death . if thou art a true beliver , thou shalt not onely have hereby a negative good , it will not simply a freedom from all those sorrows and troubles thou hast heard , but thy soul shall immediately receive transcendent joy with jesus christ . for me to live , saith paul , is christ , and to die is gain . the advantage the soul receives upon this account , made paul so much desire to depart and be with christ ; which he says is far better , phil. 1. 21. pray observe his words , he doth not say it will be gain to him when he rises again , no , but to die is gain * . i shall receive more joy , more consolation , more of the fulness of god and christ ( as if he should say ) when i die , then i can whilest i am in this body . mind that passage in 2 cor. 5. 1. for we know that if our earthly house of this tabernacle were dissolved , we have a building of god , a house not made with hands , eternal in the heavens . compare this with ver . 6. therefore we are always confident , knowing that whilst we are at home in the body , we are absent from the lord. the apostle doth not say we know when this earthly house is broken down and raised up again , we have a building with god , eternal in the heavens . ( pray consider it ) but plainly when it is dissolved , when it is turned to its dusty crums : ( we have ) that is our souls , he can intend nothing else . by ( we ) he means their better part , which he compares to an inhabiter , and the body to the house or tabernacle in which it dwels . oh what an excellent thing is the soul of man over the body . and now beloved , that the soul or better part is capable of being separated from the body , and in its seperate state from the body , capable of glorious enjoyments of god and high raptures of joy with jesus christ , doth appear most evident from that passsage of the apostle in 2 cor. 12. 1 , 2 , 3. it is not expendient for me doubtless , to glory , i will come to vissions and revelations of the lord. i knew a man in christ above fourteen years ago , whether in the body , i cannot tell ; god knoweth : such a one caught up to the third heaven . ver . 4. says , he was caught up into paradise , and heard unspeakable words , which is not lawful for a man to utter . the soul or spirit then it appears may be seperate from the body . i from this place thus argue , 1. if the soul or spirit of man be not capable of being seperated from the house of clay or earthly tabernacle , then paul might have boldly and safely have said the whole man was taken up , a soul and body together , and not one without the other , because it is impossible to seperate them : but since paul says he knows not whether in the body or out of the body , he plainly shews what opinion he was of . and then secondly , i may from what he says , reason after this manner , viz. if the soul in its seperated state from the body , be not able or capable to enjoy or take in heavenly comforts or consolations of jesus christ , paul might boldly and positively have said he was taken up in the body , because however he was caught up , whether within or without the body , he heard and saw unexpressible things ; he had high and soul-filling raptures of joy . the lord jesus promised the penitent thief that he should ( that is his chief or better part ) be that day with him in paradice . lord jesus ( saith stephen ) receive my spirit . o what a blessed thing it is to die in christ ? o what a happy estate is our friend in , the gain is exceeding great . some may say what doth a godly man gain by death ? i answer , first , they gain a glorious place , heaven , the glorious paradice of god , the mansions of glory that are in our fathers house ! who is able to conceive what a glorious place heaven is ? but then , secondly , they shall enjoy glorious company too . they shall be with jesus christ , have his company , in whose presence there is fulness of joy , and at whose right hand there be pleasures for evermore ; be with christ , holy angels , and glorious spirits of just men made perfect . o what a blessed state and condition of soul have they gained that are gone thither ! thirdly , we shall gain sweet peace . 't is not onely peace in christ ( that gods people have as their portion here ) but it shall be peace with christ . a woman that has a dear husband who is gone to sea , he is it may be in another countrey , yet she hears from him , receives tokens of love , she has much satisfaction of the stedfasteness of his love , cordialness of his affection ; in this she has peace and comfort , but alas what is this peace to that when he comes home , when she has him , enjoys his company ? o we shall see christ , enjoy him , yea lie in his arms to all eternity . enter thou , saith christ , into the joy of thy lord. that joy is too much to enter into us , therefore we must enter into that . mark the perfect man and behold the upright , for the end of that man is peace . he has peace in death , peace beyond death , yea and peace to all etrernity . and now one word more particularly to you that have lost your pastor : your loss i must confess is great ( though he hath gained hereby ) and it may be some of you are crying out , what shall we do ? beloved , you must labour for a quiet frame , strive for contentedness of heart ; 't is the lords hand upon you , 't is what he has done ; remember david , i was dumb , i opened not my mouth , because thou didst it , psal . 39. 9. 2. consider also your loss is not so great , but god is able to repair it and make it up to you , though you may not see which way it can be done , let it be your care to wait upon god ; cry to him , look up to the lord of the harvest , and patiently wait to see what he will do for you . 3. to support you under this sore affliction , consider the great shepherd of the sheep never dyes , he lives for ever ; and sure he that dyed for the sheep whose own sheep they are , will take care of them ; he will feed them and preserve them from danger , isa . 23. 1 , 2 , 3. the lord is my shepherd , saith david , i shall not want : he maketh me to lie down in green pastures : he leadeth me besides the still waters : he restoreth my soul : he leadeth me in the paths of righteousness , for his names sake . and from hence he takes courage , yea , though i walk thorow the valley of the shadow of death , i will fear no evil . oh what a blessed thing it is to have confidence in god , and to have such a shepherd ; the keeper of israel never slumbers nor sleepeth . and now to conclude one word to dear relations , and to comfort us all under the present dispensation . 1. consider death shall not seperate us long , we shall see one another again over a short time , he is gone but a little before ; let us think upon that glorious meeting we shall have ere long in the air , read 1 thes . 4. 13 , &c. i would not have you to be ignorant , brethren , concerning them which are asleep , that ye sorrow not , even as others which have no hope ; for if we believe that jesus died , and rose again ; even so them which sleep in jesus , will god bring with him : for this we say unto you by the word of the lord , that we which are alive , and remain unto the coming of the lord , shall not prevent them which are asleep : for the lord himself shall descend from heaven with a shout , with the voice of the arch-angel , and with the trumpet of god : and the dead in christ shall rise first , then we which are alive and remain , shall be caught up together with them in the clouds , to meet the lord in the air : and so shall we ever be with the lord : wherefore comfort one another with these words . what can i speak that may be more seasonable for comfort , then that which the holy spirit hath left upon record , upon that very account it will be but a little while and we shall see him again , we shall have a joyful meeting and never part more . o therefore be quieted , consider what you have heard what death is to a believer . shall not our friend go to rest ? alas he hath laboured hard , and o how sweet is this rest to him . when a man hath worked hard all day and wearied himself , how willing is he to go to bed at night ? alas he is but gone to sleep , to take sweet and quiet rest until the morning . 2. shall not we be willing he should have inlargement to be freed out of prison . alas our souls are as it were but in prison whilst we dwell here below in these houses of clay ; death as a porter opens a door into that glorious palace above he is but gone home to his fathers house , and how earnest was he to depart , that he might be present with the lord. 3. shall not he eat the fruit of his labour , he that soweth in tears shall reap in joy , those that go forth weeping bearing precious seed , shall doubtless come again rejoycing and bring their sheaves with them . 4. he having overcome , shall not he receive the crown ? paul having fought the good fight of faith , knew there was laid up for him a crown of righteousness : to him that overcometh , saith our saviour , will i grant to sit with me in my throne . even as i also overcame , and am set down with my father an his throne , rev. 3. 21. 5. and now in the last place and to shut up all , consider , uncertain is thy life , and mind ; you know not but that in a very few dayes you may go after , it will not be long be sure , and thither we all must go : for , what man is he , that liveth and shall not see death ? shall be deliver his soul from the hand of the grave ? selah . finis erata . pag. 4. l. 9. blot forth cut , p. 4. l 10. also blot forth out , p 9. l. 25 for is read it , p. 11. l. 14. blot out word , p. 15. for augustus caesar r. julius caesar , p 17. l. 2. for if r. of , p. 18. for question r. query , p. 32. l. 8. blot out and , p. 32. l. 9. for and r. for , p. 58. l. 8. blot out and consolation , which escaped in s●me copies . notes, typically marginal, from the original text notes for div a47613-e3280 * mr. clark gives us several instances how the death of the righteous hath been the fore-runner of sad and lamentable judgements : begins with methuselah before the flood , whose very name was very significant upon this account . also i lately met with a sermon of a godly minister in new england that was preached sometimes before their late calamities and miseries broke forth there , and amongst their other signs of approaching judgement , that he seemed to be very apprehensive of , he minds that of the dropping away of many holy and godly persons . oh how many able and godly preachers and others have we lost in a short space ? we may look upon it as one sad sign or symptome of approaching evil . * some probably may object the dead are not sensible of time , 't is but as a sleep to them ; they die and their resurrection to them immediately follows ; no distance of time between death and judgement the dead , and so paul's gain he speaks of 〈◊〉 might not be till the resurrection ? aasw . though it be granted death to the body is but as a sleep , yet 't is not so to the soul . but that this is not the intent or meaning of the apostle , is plain ; which i make out thus : paul plainly shews that if he did presently depart or die , it would be gain to him ; now if that which you say were true , he would have lost by death , 't is easie to see how , suppose he might live twenty or thirty years longer on earth , would not thirty years sweet enjoyment of jesus christ be worth nothing ? is not one ▪ day with god , beholding his lovely face , better than a thousand ? all know , that if he died presently , he should never the sooner obtain the resurrection , of this body , than if he had lived a hundred years longer ; this being well weighed , to die presently would have been his great loss , were not the soul in a present enjoyment of christ at death . god acknowledged, or, the true interest of the nation and all that fear god opened in a sermon preached december the 11th, 1695 : being the day appointed by the king for publick prayer and humiliation / by benjamin keach. keach, benjamin, 1640-1704. 1696 approx. 106 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47528 wing k67 estc r18483 12349816 ocm 12349816 59947 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47528) transcribed from: (early english books online ; image set 59947) images scanned from microfilm: (early english books, 1641-1700 ; 213:11) god acknowledged, or, the true interest of the nation and all that fear god opened in a sermon preached december the 11th, 1695 : being the day appointed by the king for publick prayer and humiliation / by benjamin keach. keach, benjamin, 1640-1704. 41, [1] p. printed for william marshal ... and john marshal ..., london : 1696. errata: p. 41. advertisements: p. [1] at end. reproduction of original in british library. marginal notes. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -proverbs iii, 5 -sermons. god -sermons. 2005-04 tcp assigned for keying and markup 2005-05 apex covantage keyed and coded from proquest page images 2005-07 andrew kuster sampled and proofread 2005-07 andrew kuster text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion god acknowledged : or the true interest of the nation , and all that fear god. opened in a sermon preached december the 11th , 1695. being the day appointed by the king , for publick prayer and humiliation . with some additions . by benjamin keach . psal. 65. 2. o thou that hearest prayer , to thee shall 〈…〉 come . psal. 46. 10. be still and know that i am god. london : printed for william 〈…〉 god acknowledged : or the the true interest of the nation , and all that fear god : opened in a sermon , &c. prov. iii. vi. in all thy ways acknowledge him , and he shall direct thy paths . wisdom in this chapter , particularly in the first verse , giveth to her son , most needful and necessary counsel ; which ought to be observed by all who would be truly wise , viz. my son forget not my law , but let thy heart keep all my commandments . by wisdom , in several places of this book of solomon , is meant jesus christ ; by law , here may comprehend christ's doctrine , his word and holy precepts . in the second verse , he lays down a precious motive , to stir up all understanding persons thus to do ; for length of days , and long life , and peace , shall they add unto thee : that is , length of good days , a joyful life and peace shall attend thee : in the third verse , he gives another holy precept , let not mercy and truth forsake thee ; bind them about thy neck , write them upon thine heart . by mercy and truth , is meant , that which ought to be in the heart of man ; and as these two are frequently joyned together , as they are in god , so they ought always to be in us ; not mercy without truth , but both together : mercy , denotes all that benignity , clemency , compassion and charity , and readiness to do good to others , according to the place or station where we are set , or are placed . truth , may comprehend that inward sincerity , faithfulness and uprightness of heart , which should be in us to god and man , according to the holy precepts of gods word , and rules of justice and righteousness ; and these should be written or engraven upon the fleshly tables of our hearts , and so they will be as a chain of gold about the neck , or a precious ointment to the soul. in the fourth verse , we have a blessed motive and encouragement to do this , so shalt thou find favour , and a good understanding in the sight of god and man : in a serious and constant exercise of religion , we shall meet with gods acceptance , and attain unto a solid and spiritual understanding , which will render us honourable among all good men. in the fifth verse , he subjoyns another indispensible duty , trust in the lord with all thine heart , and lean not to thine own understanding : he hereby shews , that we should wholly rely upon gods wisdom , strength , promises and providence , for help and relief in all our affairs and dangers ; and not to think we can by our wisdom ( let our understanding be never so great , acute and clear ) accomplish our designs , or manage our affairs . to which he adds the words of my text , viz in all thy ways acknowledge him , and he shall direct thy paths . in the text are two parts : 1. we have a duty enjoyned , in all thy ways acknowledge him. 2. a promise or motive annexed , and he shall direct thy paths . as to the explanation of the words , consider these things following : 1. the subject , on whom the precept or duty is enjoyned thou my son , or sons ; it may refer to one single person , or to any one man that would be wise , and succeed well in his affairs or enterprizes , in whatsoever he takes in hand ; or it may comprehend any wise and pious community of men , civil or ecclesiastical ; for that which is the duty and true interest of any one true son of wisdom , as so considered , is the duty of all in every place or station where they are set , whether in church or state. 2. observe the object , acknowledge him ; that is , the lord ; as repeated in the context , trust in the lord : so here , acknowledge him ; i. e. he that is your creator , your god and only counsellor . 3. consider the matter of the duty , or what the duty or precept is , in all thy ways acknowledge him , that is , know him , own him , acknowledge his being , his wisdom , his power , his soveraignty , and expect counsel and success from him . 4. the universality of the duty , in all thy ways acknowledg god , seek to him , consult with him , and that not only in one or two main cases , that are of the greatest moment , or in some difficult exigencies ; but in all thy ways , whatsoever thou attempt to do , for thy self , family , church or state , thou must acknowledge god ; cry to him , consult with him who sits upon the throne , who is the mighty counsellor , and everlasting father , and only potentate , and great ruler of the world. in all thy designs and undertakings , whether it be about the things of this life , or about matters and things that concern the life that is to come . secondly , you have the motive , and he shall ( or he will ) direct thy paths : he will give thee wisdom and counsel , and shew thee a right way , and bless thee , and give thee good success , in all those things thou settest thy hand to do , or in that work thou goest about , wherein his name and glory is concerned , and thy good . from the words thus opened , i shall only observe one proposition or point of doctrine . doct. that it is the indespensible duty of every man , or all men who are sons of wisdom , in every thing they enter upon or go about to do , to acknowledge god , which they must do , if they would prosper or meet with success . in speaking to this proposition , i shall endeavour ( god assisting ) to do these things following . 1. shew you what it is to acknowledgd god , or open the purport of that word more largly . 2. shew you in what ways more particularly we should acknowledg god. 3. shew you how or after what manner we should acknowledg the lord. 4. give you the reasons of the point . 5. make application of the whole . 1. to acknowledge god , is to own the being of god , or that god is , or that there is one eternal and infinite being : it was a great while before proud pharoah would do this , and pharoah said , who is the lord , that i should obey his voice , to let israel go ? i know not the lord ; i am the soveraign lord of egypt , and i own no other superiour here ; what lord hath authority and power over me , to command me ? but the lord was resolved to make him know him and acknowledge him before he had done with him , and therefore poured forth his plagues upon him , and at last overthrew him in the red sea : those who will not acknowledge god , and so grorifie his dreadful name , he will glorifie himself upon them at last in their destruction : and the egyptians shall know that i am the lord , when i stretch forth my hand upon egypt , and bring out the children of israel from among them . moreover it was a great while before . nebuchadnezzer would be brought to acknowledge the most high god , therefore was he driven from men , and made to dwell with the beasts of the field , and to eat grass as oxen , and his body was wet with the dew of heaven , till his hairs were grown like eagles feathers , and his nails like birds claws . though this is the least degree of knowing and of acknowledging god , yet many do not thus acknowledge him in their hearts : they acknowledge him with their lips , but by their vvorks deny him : the fool hath said in his heart there is no god. 2. to acknowledge god , is not only to acknowledge his being , his holy essence , or deity ; but also that he is the absolute soveraign of the whole world , and sole governour of all things in heaven and earth : i know the lord is great , and that our lord is above all gods. vvhatsoever the lord pleaseth , that did he in heaven and in earth , and in all deep places , v. 6. there is no bounds to his power , but his own will ; and what his soul desireth that doth he . god's government is purely arbitrary , and none but his ought to be so ; his will , his law ; yet is his government most righteous , because he can will nothing but what is just and good. our god is in the heavens he hath done whatsoever he pleaseth : he hath power over all both men and devils , over kingdoms and nations , to dispose and determine them , and all things in them , as seemeth good to him . who shall say to him , what dost thou ? he that made all things , or gave being to all , must needs have power over all , and be lord of all ; 't is he that maketh war , and commandeth peace ; that sets up , and pulleth down ; that kills and maketh alive : 't is the glory of god ; he hath such an unlimated and an uncontroulable power , seeing he is perfectly just and righteous , as his power is inconceivable , so his will is incorruptible : i the lord have spoken it , it shall come to pass , and i will do it , i will not go back . as if the lord should say , it is my will it should be done , and therefore it shall be done : his counsel shall stand , and he will do all his pleasure . and this brethren we should know ; and this it is to acknowledge god. but , 3. to acknowledge god , is to own and acknowledge that all things come to pass by his all-wise providence : according to his eternal decree ; either by his special commission , or by his permission ; to say all things come to pass by gods special commmission , is to make him the author of sin ; but this know assuredly , that god did determine , before time , that he would do such things , or permit or suffer such things to come to pass , and be done , or else it was impossible it should ever be done : all the motions of the creature , even the most violent , and to appearance , contingent motions of the creature , are under the direction , yea , under the dominion of god. all things brethren , move as they are influenced by his power , and directed by his wisdom . is there any evil in the city , and i the lord have not done it . afflictions do not rise out of the dust , job . 6. 5. what evil soever cometh upon kingdoms or nations , cities or families , or particular persons , 't is by god's wise providence : evil came down from the lord to the gates of jerusalem . mich. 1. 12. god did not only make the world , but he disposeth of all affairs and matters therein , as he pleaseth ; the government of the world is as much of god and his work , as the making of it ; there is in all occurrences or transactions of men , a wheel within the wheel , and this we ought to know and to acknowledge : this is to acknowledge god. 4. and from hence it followeth , that to acknowledge god , is to acknowledge his omnisciency : the eyes of the lord run too and fro , through the whole earth , to shew himself strong in behalf of them whose heart is upright towards him , 2 chron. 16. 9. if god had not a perfect knowledge of all things , how could he govern the world ? the text that i mentioned last , shews two things . 1. the perfect knowledge god hath of whatsoever is done throughout the whole earth . 2. his providence over all , even over the whole earth , in ordering and disposing of all things therein , and particularly his care of his own people ; his eyes behold , his eye-lids try the children of men , psal. 11. 4. the lord doth not only know all things and persons , but he hath a clear understanding of them : all things are naked and manifest to his eyes with whom we have to do . heb. 4. 13. the eye of god signifies the knowledge of god , he sees as well what is in man , as what is done by man ; he knows our thoughts a far off , before they are conceived , he knows what they will be ; there is nothing done , nor intended to be done , but it is known by the almighty ; his eyes are like a flaming fire , of a piercing and and penitrating nature : the eyes of the lord are every where , beholding the evil and the good , prov. 15. 3. man sees the face , the outside , but god searcheth and discerneth the heart ; the eyes of man may be deceived , but the eyes of god cannot ; christ 't is said , needed not that any should testifie of man , for he knew what was in man , joh. 2. 25. this shews that he is the eternal god , for , thou knoweth all things , ( saith peter ) thou knoweth that i love thee , 21. 17. god's sight of man , and of his ways are universal , and everlasting ; he saw all things with one single look from everlasting to everlasting ; he knows all things past , present , and to come : for his eyes are upon all the ways of man , and he seeth all his doings ; there is no darkness nor shadow of death where the workers of iniquity may hide themselves , job 35. 21 , 22 : and as god is a god of knowledge , so to acknowledge him , is to acknowledge his omniscience . 5. to acknowledge god , 't is to acknowledge and own his infinite wisdom ; or , that he is a most wise god : and as he made all things in wisdom , so he governs all things in wisdom also , no men have any true wisdom but what they receive ▪ from god : the in finiteness , the omniscience , the unchangeableness , and the simplicity of god , &c. are incommunicable attributes ; but the wisdom of god together with his holyness , justice , and mercy , are communicable , i. e. god doth give , or communicate holiness and wisdom , &c. unto angels and men : god indeed , is said to be only wise , because none hath wisdom of and from themselves but he , nor are any so wise as he ; his wisdom so far excells the wisdom of men and angels , that none are said to be wise but the lord only ; none are originally wise but god ; the wisdom of god is not a separable quality from him , ( or from his being , ) as the wisdom of man is ; many ( as one notes ) are men , but not wise men. 6. to acknowledge god , is to acknowledge his justice and holiness , judgment and justice are the habitation of his throne , psal. 97.2 . he can do no man any wrong , because he is justice and righteousness it self ; whatsoever god brings upon a nation , or people , or particular person , 't is right , or in righteousness . righteous art thou , o lord , when i plead with thee , jer. 12. 1. shall not the judge of all the earth do right ? gen. 18. 25. we may judge of his justice and righteousness , by considering of the nature of his law , that is just , holy , and good ; what is the law of god , but a written impression of his holy nature ; also the justice and righteousness of god is seen in his punishing the wicked for their sin ; but more especially , in punishing his own son when he came to stand in our stead and law-place , as our sponsor and blessed surety ; he spared not his own son , as an act of justice , when he undertakes to pay our debts , or satisfie divine justice for our offences . god will render unto every man according to the fruit of their doings : he will not lay upon man more than is right , job 34. 23. he hath punished us less than our iniquities deserve , ezra . 9. 13. 7. to acknowledge god , is to acknowledge his goodness , mercy , and faithfulness , his mercy endureth for ever ; there is none good but god , that is essentially good , perfectly good , and so there is none righteous but he ; he is a god ready to forgive , plenteous in mercy and goodness ; who is a god like unto thee pardoning iniquity , transgression and sin , mich. 7. there is in god not only pardoning goodness , but protecting preserving , redeeming , strengthning , and comforting goodness . god is infinitely and immutably good. 8. to acknowledge god , is to own and acknowledge him to be man's chief good , and that our only happiness lies in him , not in the creature , but in the creator ; not in having great portions of worldly goods , but in having a special interest and portion in god : many say who will shew us any good , psal. 4. 6. what was that good ? why , corn , oyl , and wine ; but what saith david , lord lift up the light of thy countenance upon us , thou hast put more joy into my heart , than the time when their corn and wine encreaseth , verse 7. 8. earthly things may be called our goods , but not our good ; they that never tasted , how good god is , never knew true good . that cannot be man's chief good , that cannot answer the necessities of his better part ; namely , his soul ; god is a soul good , a soul satisfying good , a soul inriching good ; the heathens laboured to find out what was the chief good ; and finding nothing in this world could satisfie the soul , neither riches , honours , pleasures , nor knowledge ; concluded , there was some superiour being , or an infinite god , that must be man's chiefest good : that cannot be our chief good , that cannot fill our desires , nor make us truly and everlastingly happy . men may in the fulness of all their sufficiency be in straits , and be miserable , who are possessed of never so great riches , honours , and earthly pleasures ; that which sickness and death may rob us of , cannot be our chiefest good. sirs we never rightly acknowledge god until we know by our own experience , and acknowledge him to be our chiefest and only happiness . 9. to acknowledge god , is to fear and reverence his dreadful name , and serve him as our god and only soveraign of our souls : if i be a master , where is my fear ? faith the lord of hosts , mal. 1. 6. the whole of man's duty is expressed sometimes by fearing of god ; said joseph , do thus , and live , for i fear god ; he acknowledgeth god this way , and himself to be his servant ; i fear god , i cannot , dare not sin ; how shall i do this great wickedness , and sin against god ? they that fear not god , are men of no religion : the fear of god is the beginning of wisdom . pray remember to acknowledge god , is to fear him , and dread to offend or displease him . 10. to acknowledge god , is to trust in him at all times , to make him our hope and help , to depend upon him for counsel and direction in all we go about , and submit our wills to his will , and patiently to take and endure whatsoever he lays upon us . to trust in god , is to have confidence in god , 't is to lean upon god , upon his wisdom , upon his conduct , on his strength , faithfulness ; and gracious promises , and not to depend upon our own wisdom ; see the verse before my text , trust in the lord , and lean not to thy own understanding , acknowledge him , that is , trust in him . to trust in god , is also to expect and hope from god , and to wait for counsel ; indeed , it is the character of a godly man to trust in god , as well as it is his wisdom and safety : we can ( as one observes ) never trust man too little , nor in god too much ; curssed be the man that trusteth in man , and maketh flesh his arm , jer. 17. 5. but blessed is the man that trusteth in the lord , and whose strength the lord is . 11. to acknowledge god , is to acknowledge jesus christ to be god ; not god by office , but god by nature , the only wise god , the eternal god , co-equal with the father , phil. 2. 6. who being in the form of god , thought it no robbery to be equal with god , though a distinct subsistence or person from the father ; yet one in essence subsisting in the form of god , imports not christ's appearance , in exerting of god's power , but his actual existence in the divine nature : to the only wise god our saviour be glory and majesty , dominion and power , jude 25. we are in him that is true ; even in his son jesus christ , this is the true god , and eternal life , joh. 5. 20. this it is to acknowledge god , viz. to own christ to be god ; ye believe in god , believe also in me , i. e. ye acknowledge the father is god , acknowledge the son also to be the same god ; it would be idolatry to give divine adoration to christ , if he was not the true eternal god : moreover , it would justifie the blasphemy of the jews , who charged him to be a deceiver , and a blasphemer ; who , because he was ( as they thought , ) no more than a meer man , made himself equal with god ; not to acknowledge christ to be god , is not truly and fully to acknowledge god , because christ is god ; we ought not only to acknowledge the being of god , but also his manner of being , or the three persons in the god-head . 12. to acknowledge god , is to acknowledge all the good things we receive to come from him , whether temporal or spiritual , even life and all the comforts of life , wisdom knowledge , riches , honours , friends , peace , health , relations , prosperity : and also 't is to acknowledge all afflictions , troubles , reproaches , trials , even all kind of adversity to cōme from god ; for whoveer may be the instruments , yet god is the only agent and orderer of them . 13. and lastly , to acknowledge god , is to love him above all ; and to seek unto him , in all we do , and to strive to promote his glory ; he that is our chief good should be our last end , our ultimate end : in all we do , we should aim at the glory of god , and to carry on ( with all uprightness ) his interest ( to the utmost power that is in us ) in the places and stations where we are set by him . thou shalt love the lord thy god with all thy heart , with all thy soul , and with all thy strength . so much as to the first thing proposed to be opened ; namely , what it is to acknowledge god. secondly , i shall shew you in what ways of ours more particularly we should acknowledge god ; or wherein we should acknowledge him . 1. in entring upon no civil nor religious action , without consulting with god , in and by his word ; we should put this question to our own hearts , viz. is the thing that i am a going to do good , is it warranted by the word of god , is it according to his will , will it tend to his glory , is it not only lawful , but is it also expedient , if the matter i am a going to do be not justified by the word of god , though my end may be good , yet the thing is evil ; may i do it and not offend god , or will it not hurt my brother , or cause him to stumble ? were such questions put by all men to their own hearts , it would prevent many evils in men's civil actions . also , when men enter upon any religious duty , they should consult the word of god , see whether the thing be warranted , hath god commanded me to do this thing , have i precept , or presedent to justifie me in doing of it ? brethren , we are not to consult , men , general counsels , nor ancient fathers , but the word of god ; 't is not custom here will carry the cause , though it be of some hundred of years standing ; if from the beginning it was not so , nor is it sufficient , though many learned men , nay , holy men , assert it to be a truth , if it be not written in god's word . where god hath no tongue to speak , we should have no ear to hear , nor hand to do ; but alas ! some men more consult their own carnal reason and interest , their own profits , their own passions than god's word and his glory ; many peruse their unwarrantable blind zeal , like paul , when a pharisee , who verily thought he ought to do many things against the name of jesus of nazareth , though it was to the making a fearful slaughter of christ's blessed members . 2. men should acknowledge god in all their purposes , or about what they think to do , or intend to do , before they put them into execution . man sometimes purpose ▪ and god disappoints : go to now , you that say to day or to morrow , we will go into such a city , and continue there a year , and buy and sell and get gain , whereas you know not what will be on the morrow . 3. men should , before they enter upon any action civil or religious , seek to god , by prayer , for vvisdom and direction ; and also for strength , aid , and assistance ; and they that do not this , do not as they ought , acknowledge god : and thus , i say , in a more general way , we should do ; though it be in the smallest matters , and in the doing of things that are lawful to be done ; if they would have success therein . but to descend to some few particular things and cases , about the doing , or entering upon the doing of which , we should seek to god ( and so in a right way acknowledge him . ) 1. when any young men , or any persons begin to set up for themselves , or to trade in the world ; they should acknowledge god , or seek to him for counsel and direction about that affair ; that they may succeed well therein , and receive a blessing from him ; for in vain do men rise up early and sit up late , unless god be sought unto , and is pleased to prosper them in their undertakings : how was jacob blessed as a shepheard ? which was his employment ; who in all he did , acknowledged god , and called upon him : riches got , and not by the almighty , or in a lawful way , will prove a curse to him that getteth the ▪ 't is a god provoking evil , to say in thine heart , my power , and the might of my hand , hath gotten me wealth ; but thou shalt remember the lord thy god , for it is he that giveth thee power to get wealth , deut. 8. 17 , 18. riches and honour , which are a blessing , and tendeth not to puff up a man or woman , cometh from god. 2. men and women , should acknowledge god in changing their condition ; this is a great thing , and the comfort of mens lives much consist in this matter : a prudent wife is from the lord , prov. 19. 14. but alass ! now a days , people in this matter , act like to the wicked men of the old world ; they take them wives of all which they choose gen. 6. 2. which is charged upon them as a great sin , and one cause of the destruction brought upon them by the flood ; how did sampson suffer by his dalilah , whom he chose , because he liked her well ? perhaps she was fair , but he consulted not with god : but , how well did abraham's servant succeed , in obtaining a wife for isaac , his master's son ? by seeking unto god and acknowledging him . you young men and women , that truly fear god , see you to it ; that you in the choice of yokefellows , acknowledge god ; consult his vvord , choose such that are godly , such that believe in christ , let his vvrod be your rule in this matter : be not unequally yoaked with unbelievers : your peace with god , and the comfort of your lives depend on this matter ; do not as the sons of god in the old world did , and as sampson did , viz. choose such as you like ; but such as god likes and approves of . 3. we should acknowledge god , in removing from one place to another , from one countrey to another , or from one habitation to another , or from one trade or employment to another : we should first seek the kingdom of god. will this remove make for the profit of my precious soul ? will it turn to the glory of god ? it should not be , what air , or what earthly profit may i find there , where i am going ? but is the gospel preached there , in the purity of it ? can i have communion with godly christians there ? or , will not my spiritual loss be more than my earthly gain ? so in the other case ; say , will not more snares attend that calling i am about to enter upon ? shall i not run my self into temptations by doing it ? doth not my present employment bring me in food and rayment , and ought not i therewith to be content ? i only mentino these few cases as to our paths , in respect of civil affairs : you may add any other way or work you go about . o! how doth it concern us to acknowledge god , for preservation and a blessing in all things ? even in taking journies by land , or voyages to sea , and when we go out in the morning , and return in the evening ; when we lie down , and when we rise up , or enter upon any religious work. 1. about our receiving , retaining or declining , of any one , or more principles of religion . vve should acknowledg god and consult with him , in and by his holy vvord ; we ought to examine and try the point or principle , we are about to receive or leave : is it according to what is written ? doth god's word confirm it to be a truth ? then receive it ; but cry to god for vvisdom and understanding in the case ; be fully perswaded in thy own conscience from the word of god about it : on the other hand , if thou upon searching , canst not find that doctrine or particular practice , thou hast received formerly , is agreeable to gods word ; or that 't is not in thy judgment proveable therefrom ; then after seeking unto god , thou oughtest to reject it ; though many good men , learned men , assert and maintain it to be truth ; thou art not to consult with men , nor acknowledge them to be thy rule , but god's vvord : to the law and testimony : search the scripture : gods word giveth understanding to the simple , psal. 19 9 , 10. that is a lamp to thy feet , and a light to thy paths , psal. 119. 105. men , no not ministers , shall be allowed to answer for thee at christs bar , about any error thou hast received and dost maintain ; every one must give an account to god for himself ; it will not be a good plea in that day , to say , lord , such an able minister held this principle , preach'd it , practiced it ; god may reveal some truth more clearly to an aquilla and a priscilla , than to an eloquent apollo , act. 18. 26. 2. thou art to acknowledge god , & seek to him , concerning what minister , or ministers , thou dost purpose to hear , and know their doctrine well , and their lives also ; see that they preach christ , that they preach the gospel clearly ; whose main design , is to exalt jesus christ and the free grace of god ; and particularly , that they are sound about the doctrine of free justification by the righteousness of christ , as it is imputed and received by faith alone , without any mixture of mans own inherent righteousness : o take heed ; this day is perilous ; there are many that are corrupters of gods vvord , and perverters of christs gospel ; thou mayst before thou art aware , be undone by dangerous heresies . 3. acknowledge god and seek to him , when thou art about to joyn thy self with some church , in point of communion ; examine their faith , their constitution , their discipline ; see they all hold weight with god's word . and if thou art tempted to leave a true church , because of some offence taken ; acknowledge god , seek to him , consult with the word of god , least it be from satan , a temptation , and arises from thy own evil heart ; say , shall i not be a covenant breaker , a disorderly person , and an evil example to others ? vvill it not offend god , or stumble my weak brother ? thus reason with thy self ; say , shall i consult with flesh and blood , and gratifie my corrupt part ? this may deter thee from it . 3. acknowledge god and seek to him , when thou comest to hear the word of god preached ; say , lord 't is thou must prepare my heart to meet with thee this day ; o open thou my understanding , incline my vvill , move upon my affections ; deliver me from drousiness , deadness , unbelief , & from all kind of pride & conceitedness , & from prejudice against the minister , or any truth that he may deliver , that i want light in . what i know not teach thou me . 't is not man can reach thy heart ; not the ministers voice , that can make thee hear and live ; but the voice of christ ; 't is god that can turn thee from darkness to light , & from the power of satan unto god : thou mayest reform thy way , or get some degree of reformation , by thy natural powers improved , by the word preached ; but 't is god alone must change thy heart ; a new heart must be created in thee by god's mighty and glorious creating-power , and his spirits operating influences ; it is god that commanded the light to shine out of darkness , that must shine into our hearts , to give us the light of the glory of god in the face of jesus christ , 2 cor. 4. 6. we have this treasure in earthen vessels , that the excellency of the power may be of god , and not of us , verse 7. do not trust to thine own power , nor rebellious will , 't is god must make thee willing ; he must draw thee , move thee , before thou canst come to christ ; faith is not of our selves , 't is the gift of god , ephes. 2. 8. 9. 't is god must turn thee from thy evil way , and change those vicious habits that are in thee , and in all men naturally ; can the aethiopian change his skin , &c. turn thou me , and i shall be turned . o! thus acknowledge god , & cry to him who works all our works in us , and for us ; 't is not in him that willeth , nor in him that runneth , but of god that sheweth mercy , rom. 9. 17. did men thus acknowledge god , he would soon direct their path , and give success to them in their duties . ministers should also acknowledge god in their gifts and endowments ( what have they which they have not received ) and their own insufficiency . 5. we should acknowledge god , when we come to draw near to him in the holy supper of the lord ; it is he that must prepare our hearts , for this his sacred ordinance also ; the preparation of the heart in man , and the answer of the tongue are from the lord , prov. 16. 1. what heavenly comfort do we meet with , or have we met with at one time more than at another ? how lively are our spirits , and active our graces , when god vouchsafeth his divine influences , and quickens us in our duties ? did we muse , the fire might soon burn : 't is god must deliver us from vain thoughts , worldly thoughts , when we draw near to him , and stir up our affections , and raise our spirits ; therefore thus let us acknowledge him , that we may set under christ's shadow with delight , that his fruit may be sweet to our taste . but no more as to these more ordinary ways of ours , whether civil , or religious ; but to proceed to that which is the chief work of this day . we ought to acknowledge god in divers special cases . 1. as in choice of ministers , to watch over us , and take the care of our souls , we should acknowledge god who hath promised to give us pastors after his own heart , to feed us with knowledge and understanding , jer. 3. 15. 2. in choice of magistrates to rule us , or to represent us in national synods , and make civil laws ; we ought to acknowledge god , who hath promised to give judges as at the first , and counsellors as at the beginning . how good was jethros's counsel to moses , exod. 18 . 2● . moreover , thou shalt provide out of all the people , able men , such as fear god , men of truth , hateing covetousness ; and place such over them to be rulers , &c. did jethro speak this only , or hath not god spoken it also ; the god of israel said , the rock of israel spoke to me ; he that ruleth over men , must be just ruling in the fear of god , 2. sam. 23. 3. i am afraid many men do not in this case so consult with god , nor acknowledge him as they ought ; were such men always chose , what a happy people should we be , or would england be . but , 3. we should acknowledge god , and look to him , when difficult cases may be before a king , and his people ; in which the good and welfare of a whole nation is concerned ; nay , many nations ; and not only so , but also the good of god's israel , as now at this day : o how should we cry to god , who only is able to give counsel , and direct our worthy senators : by me kings reign , and princes decree judgment , ( saith our lord jesus ) prov. 8. 15. all great and good things that kings and princes do , is from god , and by the influences of jesus christ : god sits amongst the gods ; he can rule , and over-rule men's hearts at his pleasure , at such a time as this : ezra sought a right way , to do , which , he acknowledge god , he sought to him : we may bless god who put it into the hearts of the king and parliament , to seek god at this difficult time ; certainly the finger of god is in this matter : saith ezra , and i proclaimed a fast there at the river ahava , that we might afflict our selves before our god , and seek a right way for our selves , and for our little ones , and for all our substance , ezra 8. 21. for i was ashamed to require of the king a band of soldiers and horsemen , to help us against the enemy , because i said the hand of our god is upon all them that seek him for good , verse 22. this it appears is the right way , most pleasing to god , the only way to obtain the mercy we want , viz. to humble our selves , and seek to god ; this is that way god directeth us to take : call upon me in the day of trouble , and i will deliver you , and ye shall glorifie me , psal. 50. 14. 50. 't is the right way to obtain mercy , to exalt the eternal being , to magnifie god ; yea , and this is the right way according to the avowed principles of all true christians : i was ashamed , saith this good man , to ask a band of soldiers ; because our god hath promised his hand shall be with us for good ; that he was able and ready to help them that seek him , and put their trust in him : i might also note from hence , that we are allowed to cry to god , not only for our selves , and little ones ; but that god would bless and preserve our substance also . 4. another special occasion that calls upon us in an extraordinary 〈◊〉 knowledge god , and seek unto him , is in a time of great 〈◊〉 ; when god's people are in distress and great danger . thus did jacob , gen. 33. when he heard , how his enraged brother 〈◊〉 〈◊〉 coming out to meet him with 400 armed men , to cut him off , with his wives and children . how did he wrestle with god ? he 〈◊〉 and made supplication ; & also said , i will not let thee go , except thou bless me , gen. 32 26 and he said , what is thy name ? and he said , jacob ; and he said , thy name shall be called no more jacob , but israel ; for as a prince hast thou power with god and men , and hast prevailed , verse 27. all that thus wrestle with god , god accounts princes ; they are prevailers with god ; they overcome god in a spiritual manner , and prevail over men , nay , over devils , and all hellish lusts , and the powers of darkness . fsau shall not hurt thee , ( as if god should have said ) i will prevent thy present fear and danger : thus jacob at this time , when in great straits and afflictions , acknowledged god. this also did the children of israel in egypt , under their grievons bondage and misery : they cryed to the lord , and god heard their crys and their groans , exod. 2. 23. 24. and looked upon them , and had respect to them , verse 5. moreover , thus moses and poor israel acknowledged god , when they were pursued by bloody pharoah , and brought to the red sea : stand still , saith moses , and see the salvation of the lord ; have your hope in him , trust in him , acknowledge his power , in this time of your dismal danger : the egyptian , whom ye have seen to day , ye shall see them again no more for ever . let not your hearts fail , sink , nor stagger through unbelief ; but with faith and quiet minds look to god , and you shall ( as if moses should have said ) soon see an end of your cursed enemies . also thus did samuel with all israel , look to god , when the philistines came against them , they fasted on that day , and said , we have sinned against the lord , 1 sam. 2. 6. likewise thus did good king jehosaphat , when the children of moab and amon came against him , and against judah : jehosophat feared , and set himself to seek the lord , and proclaimed a fast throughout all judea , 2 chron. 20. 3. moreover , when nehemiah saw how the remnant of god's people that were left of the captivity , were in great afflictions , and the wall of jerusalem was also broken down , he acknowledged god , and cry'd to him , neh. 1. 3. o lord , i beseech thee let now thine far be attentive unto the prayer of thy servant ; and the prayers of thy servants , who desire to fear thy name , &c. verse 1● . thus also did esther and mordecai , seek to the lord , and acknowledge him ; when the poor jews were in danger of being all cut off in one day , they fasted , and prayed unto god. 5. we should acknowledge god , when we have any great work to do for his holy name , as was when we are about to reform , or labour after reformation in religion , or to throw down idolatry or superstition : thus did good king josias in the twelfth year of his reign , he began to seek after the god of david , and to purge judah and jerusalem from the high places and the groves , and carved images , &c. 2 chron. 34. 4. moreover , when ministers enter on their ministry , they should seek to god , acknowledge him , wholly design his glory , and depend upon his strength , for help , and success . 6. when great things are near at hand , or some mighty appearance of god for the glory of his name , and salvation of his church , and exaltation of sion , and downfall of their enemies , god should be sought unto , and be acknowledged by his own people : thus did daniel , dan. 9. 2. i daniel understood by books , the number of the years , whereof the word of the lord came to jeremiah the prophet , that he would accomplish seventy years in the desolations of jerusalem . and i set my face unto the lord god , to seek by prayer and supplications with fasting , and sackcloth , and ashes , verse 3. brethren , thus it is with us , we understand by books , i.e. by the book of daniel , the revelations of st. john , and by the writings of good men , that the number of the years of our spiritual captivity under mistical babylon , is near expired ; and that glorious things are near ; and therefore we should now in an extraordinary manner cry to god , and acknowledge his power , and wisdom , and faithfulness . o look up , the vision will ( suddenly ) speak . thirdly , how we should acknowledge god , or after what manner he found in this duty ? 1. in the sense of our sins , and sins of the lord's people , & of the whole nation ; yea , with a through sight & sense of sin , and with self abhorrence for the same : thus did samuel acknowledge god , and poured out water before the lord , at mizpah ; 1 sam. 7. 6. and thus did daniel , he confessed his sins , and the sins of the people ; vve have sinned , and have committed iniquity , and have done wickedly , and have rebelled even by departing from thy precepts , and from thy judgments , dan. 9. 5. neither have we hearkned unto the prophets which have spoken in thy name to our kings and princes , and our fathers , and to all the people . o what sins are we guilty of , and this vile nation guilty of , whom god hath been so good and gracious unto , and saved with an high hand , and deliver'd , when ( some time ago ) all was a going that is dear to us . 2. with all humility and brokenness of heart we should acknowledge , that whatsoever is come upon us , is in justice , and righteousness ; we must say with daniel , o lord , righteousness belongeth unto thee ; but unto us , confusion of faces , as at this day to the men of judah , and the inhabitants of jerusalem ; to all israel that are near and far off , &c. because of our trespasses : o lord , to us belongeth confusion , to our kings , and to our princes , and to our fathers , because we have sinned . how low should we lie every one of us , and labour to find out the plague of his own heart ; and to smite on our breasts , and say , what have i done ? we must say , it is of the lord's mercy we are not consumed ; that we are yet a people , and england a nation , not yet utterly forsaken of god ; in our acknowledging of god , we should humble our selves , and pray ; and not only so , but turn every one from his evil way ; so will god hear from heaven , and will forgive our sins , and heal our land , 2 chron. 7. 14. 3. we should acknowledge god with a sense of our weakness , ignorance , and short sightedness , and not trust to our own understanding : see the context , trust in the lord with all thine heart , and lean not to thine own understanding , prov. 3. 5. let not men think their wisdom is sufficient to act and accomplish those great designs that they take in hand ; because they are so acute , and have such clear natural parts , or acquired parts : let not the wise man glory in his wisdom ; nor the strong man glory in his strength . let not the learned man boast of his great learning , but let all know , true wisdom is from god ; 't is he must guide us in judgment ; brethren , 't is a good sign god will not leave us , in that he hath put it into the heart of our parliament ; to acknowledge god , and seek to him a right way : at this difficult hour , it argues that they see need to ask counsel of him , and would acknowledge him , from whom wisdom , to manage the great affairs of nations cometh , and would not lean to their own understanding : god is the great governour of the world. 4. we should acknowledge god in christ , come to him only , and look to him alone in a mediator ; if we do not wholly acknowledge him in the name of jesus christ , all we do will be in vain ; for out of christ he is a god of wrath and fury ; yea , a flaming and devouring fire ; but in christ , he is pacified and reconciled to all that so come to him ; samuel well knew this , and therefore he took a sucking lamb , and offered it for a burnt-offering , wholly unto the lord , 1 sam. 7. 9. this lamb no doubt tipified christ jesus , in and by whose sacrifice only , he forsaw god was appeased , and his justice satisfied , and the guilt of the sins of god's israel removed . christ is the only way to the father ; no man cometh to the father but by me , saith our blessed lord , john 14. 6. this brethren , and none but this , is the right way : sinners are only to draw near to god by christ ; this way is prepared for them , cast up for them ; this is that new and living way : and saints have no other way to come to god , nor to acknowledge god to be their god , but only in christ. o acknowledge god thus , god was in christ , reconciling the world to himself , 2 cor. 5. 19. god in christ is strong to save , strong to help , strong to deliver : christ is the power of god , and and the wisdom of god , 1 cor. 1. 18. the glory of his power , mercy , wisdom , justice , and goodness , are all united , and shine forth to save sinners in christ , and to save nations , who look to him , and acknowledg'd him in christ. almighty power was seen in creating of the world , and his power in conjunction with his justice was seen , in casting the angels that sinned , out of heaven , and man out of paradice ; and divine power , as it was joyned with divine mercy , shone forth , in saving and delivering israel at the red sea ; but in christ , the glory of his power , mercy and justice , and all other of his glorious attributes , are united together in sweet harmony , to save and help all that by christ come to him ; nothing can hinder our help and succour , if we acknowledge and come to him in jesus christ. we should acknowledge god manifested in the flesh , 1 tim. 3. 16. not only that christ is god , ( as i before hinted ) but the reason why he took unto him our nature , and what things he hath wrought out for us ; & how the glory of god shines forth in him . we never acknowledge god in the top glory of his wisdom , mercy , love , power , justice and goodness , unless we acknowledge him in christ ; nor can we know him any other way to be our god , nor come to him , nor expect any help , relief , pardon or peace , from him : we must acknwledge what christ is made of , god the father unto us , even wisdom and righteousness , sanctification , and redemption : he is our life , our light , our righteousness , our strength , our peace , our food , our guide , our king , to rule us , our priest , to attone for our sins , and to intercede for us , and our prophet to teach us . in him , god is our father , our friend , our portion ; in him , we may come to god with holy boldness ; all the promises of god are in him , yea , and in him , amen , to the glory of god the father . 5. we must acknowledge god by faith : god is never acknowledg'd in christ aright , but by faith ; we must believe , if we would be accepted , to believe in christ , or come to god by faith in christ , is the way to be justified , to be pardoned , and to obtain all things whatsoever we want . to believe , is to trust in god through christ , to relie upon god through jesus christ , to rest on god's power and mercy through christ , to receive him for all , as he is offered in the gospel , 't is to depend upon god's faithful promises : he that cometh to me , i will no wise cast out , john 6. 36. he is able to save to the uttermost , all that come to god by him ; seeing be ever liveth to make intercession for us , heb. 7. 25. o! remember that you acknowledge god by faith , in the death , resurrection , and intercession of jesus christ : we have an advocate with the father , jesus christ the righteous , 1 john 2. 1 , 2. whatsoever we ask in christ's name , in faith , that is agreeable to the will of god , we shall receive from him . 6. we should acknowledge god constantly ; always , from first to last ; not only when we stand in the greatest need , of him , when we are low , or poor , but also when we are high , rich , and in a prosperous condition ▪ hagar desired not riches , lest he should , when full , deny god , and say , who is the lord , prov. 30. 9. trust in the lord at all times , saith david : will the hypocrite always call upon god : no , no , in afflictions he may , and often doth , when god's chaistenings are upon him , then he will cry to him , and seek him ; but to call upon god , and acknowledge him , and seek his glory , and depend upon him , and look for success always in all things , at all times from god ; is only the character of a true christian. we can never be in so high a state , never arrive to such a degree of wisdom , or have riches in so great abundance ; but we have need to acknowledge god , and depend upon him ; no man living , but stands in need of god's help . and there is no man so low , so poor , so destitute , but god can raise him , help him , and relieve him : man's being , and well being , is only from god. 7. god is to be acknowledg'd in truth and uprightness of heart ; if we fail here , all our humiliations will be in vain ; hypocritical fasts are abominable to god ; is it because we have sinned , and god thereby hath been dishonoured ? or , is it not rather for corn , wine , and oyl , that we cry to god this day ? is it not for a deliverance from our miseries , rather than from our iniquities ? when you fasted and mourned , &c. did you ( saith the lord ) fast unto me ? zech. 7. 5. let all men see to this , for if we are not sincere , god looks upon our prayers with disdain : they have not cryed to me with their heart , when they howled on their beds , they assemble themselves for corn and wine , and they rebel against me , hos. 7. 14. they do it ( as if god should say ) for peace and plenty ; they have the world in their eye ; not my glory , but their own carnal interest , for they live still in their sins ; and rebel against me : let england , and the inhabitants of this city see to this , least they should be found in the like abomination this day , with israel of old . but to come to the reason of this doctrine . fourthly , vvhy we should in all our ways acknowledge god : first , because wisdom and counsel is from the lord ; none can act or do any thing for god , in a right way , and to a right end , or for their own good , unless helped and influenced by the almighty . there is a spirit in man , and the inspiration of the almighty giveth him understanding , job 32. 8. who is it that teacheth senators wisdom , but the lord : alas ! all mens meer natural wisdom , of which they sometimes boast , it is but foolishness ; when compared to that right spiritual wisdom , which he can give them : meer natural men , or men without the divine wisdom of god , are often influenced by the devil : satan is a great politition : go to , we will deal wisely , saith pharoah : ay , but that wisdom was from below , it was from the devil , and such wisdom god can soon confound ; man's wisdom is to take counsel of god , and seek to him ; the fear of god , is the beginning of wisdom . secondly , men ought to acknowledge god , because he doth require , and command them so to do : it is their duty to do it ; and their great sin that do not seek to him : brethren , what blessing can man expect to meet with in their undertakings , that asked not counsel of the lord : how were the people of israel blamed and punished , for doing some things without asking counsel of himt ? josh. 9. 14. but they asked not counsel at the mouth of god. it was about making peace with them that they were commanded to destroy , and not to make a covenant of peace with : god also pronounced a woe to his people , for their neglect herein ; woe to the rebellious children , saith the lord , that take counsel ▪ but not of me , &c. isa. 30. 1. that walkt to go down into egypt , and have not asked at my mouth ; to strengthen themselves in the strength of pharoah , verse 2. call upon me in the day of trouble , psal. 50. 14. prayer is owing to god for every thing , ( in prayer , &c. ) we should let our request be made known to the lord. thirdly , because god can give wisdom , to them that are esteemed simple , weak and ignorant men ; he can make the foolish , wise , and put his spirit upon them : what wisdom did he give to moses , who kept his father-in-law's sheep ? and what a famous judge and ruler did god make him to be ? it is true , he was trained up in the wisdom of egypt before , but that was foolishness with god. what wisdom did he give to david , who was but a shepherd , and to amos a herdsman : moreover , what wisdom did he give to the disciples of christ , who were some of them but fisher-men , and deemed unlearned and ignorant men ; god makes choice of the weak and base things of the world , to confound the mighty ; and of the foolish , to bring to naught the wisdom of the wise. fourthly , god ought to be acknowledged by all men , in all matters ; because 't is by his wise providence ( as you have heard ) that all things are governed , ordered , and disposed of , throughtout the whole earth ; not only the affairs of particular persons , but the concernments and affairs of nations and kingdoms much more . 1. in all civil affairs in respect of government , &c. all the counsels of the mighty are influenced by the lord : god judgeth amongst the gods ; the shields of the earth belong to the lord , psal. 47. 9. 't is by me kings reign , and princes decree judgment ; he sets up , and pulleth down at his pleasure . 2. all military actions of nations , are ordered by the almighty , war and peace are from him ; if he take peace from the earth , in vain do all counsellors and great statesmen meet , and consult about peace : hence god is called , the lord of hosts , and a man of vvar : or , the great general of armies . he hath opened his armoury , and has brought forth his vveapons of indignation . saith david , heteaches my hands to vvar , and my fingers to fight : he is a god of influence and authority ; he commands all , and none can stand before him ; at his command , frogs invade pharoah : from hence it appears , that a martial imployment is very honourable , viz. when the cause is good , when 't is for his glory , and for the honour and safety of a king , and people : god being called the lord of hosts ; the god of the armies of israel ; puts a lustre and dignity upon a general of an army engaged in a just cause . 3. in all ecclesiastical affairs , or matters respecting the church of god , he ought to be acknowledged ; nay , in this matter , before all things , we ought to seek unto him , who is in a peculiar sense stiled , the king of saint : , and god of israel . he that is the head of the church , is the absolute governour thereof ; the spiritual rights of his people , and the rule of men's consciences , is only under his power and influences ; and his laws only are the bond and limits of his government ; no altering , adding to , nor diminishing from his holy precepts : the power to rule the church , is christ's prerogative alone ; as he is god , it is essentially and absolutely in his hand ; and as mediator , this power is given to him by the father : all power is given to me in heaven , and in earth : go ye therefore teach all nations , mat. 28. 19 , 20. moreover , the peace and prosperity of god's church and people , as also all their trouble and adversity is from him . vvho gave jacob to the spoil , and israel to the robbers ? did not the lord against whom they had sinned ? whosoever are the instruments in either case , god is in a special manner the great agent in it , it was he that brought again the captivity of sion ; it was god that stirred up cyrus to proclaim liberty for the jews , to build their city and temple . and when he comes to build up sion , in these last days ; he will appear in his glory , and will undo all that have afflicted his people ; for they that touch them , touch the apple of his eye , let the french tyrant , pope and turk look to it ; their day is near ; for god will plead the controversie of sion , and come upon princes as upon mortar ; and as the potter treadeth the clay , isa. 41. 25. his sword is bathed in heaven , god will come with vengeance ; even god , with a recempence he will come and save you , isa. 35 ▪ 4 ▪ it will not be long before you will hear the voice of them that flee , and escap'd out of babylon , to declare in sion , the vengeance of the lord our god , the vengeance of his temple , jer. 50. 28. o! therefore let us look to him , acknowledge him , for these things are very near . again , as all affairs , both civil , military , and ecclesiastical , are in the hand of god ▪ and ordered by his wise counsel ; so are all creatures likewise . 1. the good angels are under his authority and influence , they all wait for his word , and obey his command , either to protect his own people , or execute his wrath upon their enemies . 2. the evil angels are also under his power ; satan is limited by him , he is in chains , god sets bounds to him , he can go no further than his chains will suffer him ; 't is not who he will , but who he may devour ; he could not touch job , nor any thing he had , till god gave him liberty ; the devils could not go into the herd of swine , till christ said , go . 3. all men also are subjected to his authority , & he can at his pleasure restrain the wrath of wicked men , or make it tend to his own praise : thou hast no power , except it be given thee of my father , saith christ to pilate . 4. all irrational creatures are at his command , he can stop the months of hungry lyons , so that they could do daniel no hurt : nay , and he can give david power to destroy both the lyon and the bear : the lord opened the mouth of the ass , to speak with man's voice , to rebuke the madness of the prophet . moreover , he caused two she bears to tare 42 children , for their reproaching of elisha ; and who was it but the lord , that sent the lyon to slay the young prophet , who transgressed against him . moreover , remarkable is the passage of his causing a raven to feed elisha when distressed . he hath also power over , and ruleth and disposeth of all inanimate creatures , the winds and sea obey him , and are at his command ; he can make the sun stand still , or go back , if he please ; 't is he that makes the grass to grow , the sun to shine , and the rain to fall ; 't is he that gives rain and fruitful seasons , and who sometimes sinites , and brings a blast and mildew upon the fruits the earth ; therefore all ought to acknowledge him . fifthly , we ought to acknowledge god , because , as all judgments and plagues are from him , so he can at his pleasure remove them . i form the light , and create darkness ; i make peace , and create evil ; i the lord do all these things , isa. 45. 7. and if he giveth quietness , who then can make trouble ; and when he hideth his face , who can behold him , whether it be done against a nation , or against a man only , job 34. 29. if god will give those nations quietness , where it is not , or continue it where it is ; there is no power on earth , or hell , can hinder , or prevent it : who can curse them that god will bless ? or , bless such that god doth curse ? there is no inchantment against jacob , neither is there any divination against israel , numb . 23. 23. but woe to that nation , or person , god hideth his face from ; for then he withdraws his gracious care and protection , and then he will not hear their prayers also , then he will not give them counsel ; nay , but will do more , he will leave them to their own counsel , as he did israel , psal. 81. 12. sixthly , we would acknowledge god in all things , because he can make use of unlikely ways , means , or persons to do his own work ; by the blowing of rams horns , he made the walls of jericho to fall down , josh. 7. 5. he spoiled pharaoh , and the egyptians , by an army of frogs , locusts , lice , flies , &c. what wonders did he do with 300 men ? god , as one observes , can strike a strait blow with a crooked stick ; 't is not for the worthiness of the instruments , that he doth work , but for his own glory . seventhly , because all success in our ways and undertakings are from god , rulers of nations , magistrates , and ministers , cannot do any thing unless god bless them , and his hand go along with them : i have planted , and apollo watered ; but it is god that giveth the increase , 1 cor. 3. 6. the plow-man plows in vain ; the trades-man buys and sells , and trades in vain ; the merchant and mariners venter to sea in vain ; the physician prescribes medicines in vain ; nay , magistrates rule in vain , and ministers preach in vain , and the people hear in vain ; if god denies success , or prospereth them not : in vain do men rise up early , and sit up late , and eat the bread of carefulness ; if god doth not bless the labour of their , hands ; behold , is it not of the lord of hosts , that the people shall labour in the very fire , and the people shall weary themselves for very vanity ? hab. 2. 13. 't is not the care of the husband-man to wait for the proper season to sow his seed , nor the industry of the trader , nor the skill of the physician , nor the wisdom and policy of the states-man , nor the learning of the gospel minister that will avail them , if god do not succeed them : many think by their skill , by their parts , by their policy , and by their learning , to do mighty things ; when , alas ! they see themselves suddenly blasted 〈◊〉 a secret way , by the hand of god , and all their devices brought to naught ; men of small parts and learning , god being with them , many times wonderfully prosper ; when men of great parts , learning , and wisdom , are confounded , because they acknowledge not the lord , nor seek to him ; by strength no man shall prevail : o! therefore , ye the sons of the mighty , acknowledge god , and lean not to your own understanding . eighthly , men should acknowledge the lord in all things they go about ; because they may be brought into such straits , and have such difficult cases before them , that they may see the work is too hard for them , or they may not know what to do ; their vvisdom may fail them , or men may be brought into such straits , as sometimes the sea men are , that they are at their wits end ; but god then can help the states-men how to project matters , and order their difficult cases ; and the seaman , when he crys to god , wants not help , god makes the storm a calm , and causes the proud waves to cease , and brings them out of all their troubles ; read psal. 107. at your leisure : men may want vvisdom , though they have great power ; or want power , though they have great vvisdom , or may want time , and a sit opportunity , tho' they have both vvisdom and power ; but god wants neither power , vvisdom , nor opportunity : therefore we should acknowledge him . ninthly , vve ought to acknowledge the lord in all our ways , because whatsoever he hath promised to do for his people , he positively says , he will nevertheless be sought unto , that he may do it for them : i the lord build the ruined places , and plant that that was desolate ; i the lord have spoken it , and i will do it : thus saith the lord god , i will yet for this be enquired of by the house of israel , to do it for them , &c. god will justifie us freely of his own grace , through the imputation of christ's righteousness ; but he will have us look to him , or believe in christ , that he may do it for us : moreover , he will give us the grace of faith , that we may believe in jesus christ ; but he will have us enquire of him ; we must pray to him , and attend on his word , that he may give that grace and power to us , to believe , &c. also god will pardon our sins , for his own name-sake , and not remember them any more ; but he will bring us to his feet , or humbly , with contrition of spirit , to cry to him , that we may receive that pardon : for , as a king may freely forgive a guilty rebel , yet he mirst come and confess his horrid treason , and beg pardon on his knees ; so god will cause the guilty sinner thus to do also : in like manner god will perform all his promises , and give counsel , direction , and wisdom to senators , and to ministers of justice , to godly magistrates and preachers of his word , &c. but he will be enquired of , and sought unto by them , that he may do it for them : and this he hath declared , and positively made known to be his will , and absolute pleasure ; therefore it would be high presumption , and pride , to expect these things of him , unless we comply with him in this matter . tenthly , all men ought to acknowledge god in all their ways ▪ because , not to look to god , seek to god , and acknowledge him , is brutish ; 't is to be worse than heathens and idolators ; for , they in straits and afflictions , or when they enter upon matters of moment , will cry to their gods ; they called on the name of baal from morning even until noon ; saying , o baal hear us ; but there was no voice : and elijah mocked them ▪ and said , cry aloud for he is a god , either he is a pursuing , or in a journey ; or , per adventure he steepeth , and must be awaked : moreover , the mariners that were with jonah in the ship , ( who were heathens ) in that storm they were in ; every man cryed unto his god , and seemed to be offended with jonah , that he did not cry to his god also : vvhat meanest thou , o sleeper , arise , and call upon thy god. the israelites usually asked counsel or god , by the ephod , the grecians , by their oracles ; but christians ought only to go to god by jesus christ , and ask counsel in his name . brethren , that god that brings a people , a nation , or particular person into trouble , ( and sometimes for great sins ) only knows how to bring them out of it ▪ such that eye not god in their trouble , never search into the cause of it ; and as they know not , consider not the cause of their disease , so they are as ignorant of the cure ; and from hence apply indirect medicines , not to acknowledge god , is to question the being of god : however , it argues , they do not depend upon him , that in their trouble do not seek unto him : shall heathens give greater glory to dumb idols , than christians give to the true and only god of heaven and earth . they that depend upon their own vvisdom , do in effect , deifie themselves ; for none hath a self-sufficiency in him , or is independant , but god alone : but , how like are some men to the swine , that greedily eat up the acorns that lie under the trees , but never look up to the tree from ▪ whence they come ; or like a dog , that seems angry , and sharles at the stone that is thrown at him , but never regards the hand of him that threw it , nor knows he the cause thereof . eleventhly , it followeth from hence therefore , that we ought in all our ways to acknowledge the lord ; because 't is hereby god is glorified : as not to acknowledge him , seek to him , and trust in him , doth detract from god , or lessen his glory ; nay , utterly rob him of that honour and glory that is due to him alone ; so hereby we give him that glory which is owing to him from his creatures : we by fearing him , shew that he is god , that he is our maker , our lord and only soveraign ; and by trusting in him alone , we acknowledge that he is our help , our strength , our hope , and that our dependance is upon him . he is great , and therefore to be feared ; he is faithful , therefore to be believed ; he is good , therefore to be beloved , and made the only object of our chiefest affection ; he is our only counsellor , and therefore we should look to him for direction , wisdom and counsel . twelfthly , we should seek to god , and acknowledge him , for all , and in all things , especially in a time of trouble ; bcause what deliverances , help or succour soever we receive , it is wholly to be ascribed to him ; but they that seek not to god for direction and success , will not look upon themselves obliged to praise god for all the mercy , help or deliverance received ; they will sacrifice to their own nets or drags , to their wisdom , policy , strength or care ; or to their own counsels , and so admire themselves . but the truth is , if men acknowledge not god , or neglecct to seek to him for the mercy they want , the mercy when received may prove a curse to them instead of a blessing : god gave israel food , but sent leanness to their souls . to these i might add , that gods counsel shall stand , he will do all his pleasure ; there is no counsel against him shall prosper ; he is the great disposer of all affairs of nations , &c. and if we comply not with his vvord , in acknowledging him , he may blast all our hopes ; there is no contending with the almighty ; they that subscribe not to his wise government , and exalt not him , he will at last cut them in pieces . in a word , 't is for our good ; 't is our interest to acknowledge god , as well as it tends to his glory . lastly , vve should acknowledge god in all our ways , because god can do vvonders in the way of his working for his people , when they seek to him : vvhat vvonders did he do of old ? his hand is not shortned that he cannot save : vvhen things are past help or remedy with men , 't is a fit opportunity for god to work : in the mount it shall be seen . he can restrain the passions of men , the waves of the sea , and the tumults of the people ; he changed esaus's heart to jacob ; he caused the egyptians to lend their jewels to the israelites ; he can cut off the spirits of princes , or strike them with a pannick fear , and cause them to fly when none pursues them : he raised up new troubles upon saul , and made him cease persuing of david , when he was in danger . god can soon infatuate the counsels of our enemies , isa. 44. 25. he frustrateth the tokens of the lyars , and maketh diviners mad , and turneth wisemen backward , and maketh their knowledge foolishness . he can make our enemies to act for our good ; he caused cyrus to proclaim liberty to build jerusalem , and god's own temple . and how did he turn the counsel of achitophel into foolishness , at the prayer of david . these things being considered , you may find there are reasons sufficient to shew , that it is our duty , in all our ways to acknowledge god ; but no more as to the doctrinal part. i shall now briefly endeavour to improve ( by way of application ) what hath been said . the application . from hence it appears , that it is a great and an abominable sin , not to acknowledge god in every thing we go about . 1. not to consult with god , is in effect to deny his special providence over us ; or that he orders all events that come to pass . the truth is , we here in england , of late , talk so much of fortune and of the fortunate ; that it seems as if we were in some heathen nation . i am sure no man can , or dares consult with god , or acknowledge him in any unlawful things , to gratifie their covetous appeties ; if they do , let them tremble . would they have god to patronize their wickedness ? brethren , we should never step one step , in doing any thing which we have cause to doubt is sinful ; or that which we cannot safely seek to god for a blessing upon . 2. not to acknowledge god , is a kind of atheism ; sure such do not sted fastly believe the being of god : for if there be a god that governs all affairs , why do they not seek to him , pray to him , trust in him as god. 3. or at least , not to acknowledge god in every undertaking , it argues unbelief ; and it doth cast contempt upon his wisdom , mercy , goodness , &c. slighting his soveraignty , care and providence over them . such shew their pride and folly with a witness , as if they were wise enough to manage their affairs themselves , without consulting with god , and seeking to him a right way . 4. god may for this great neglect , and evil , refuse to appear to help men in their necessities and great straits ; when matters are too difficult for them , god may let them fail in their counsels , and be confounded in their projects , to convince them they are but men ; and that without him they can do nothing . i am persuaded that god oftentimes ( upon this account ) infatuates the counsels of men ; ye shall conceive chaff , and shall bring forth stubble . though men may like achitophel give suitable counsel as cunning statesmen , yet god can obstruct or hinder such concerned to take it , or from closing with it ; but rather to take other counsel to their ruine , as absalem took the counsel of hushai , to his utter overthrow ; and this was all from god , the lord had appointed to defeat the good counsel of achitophel , to the intent that the lord might bring evil upon absalem . 5. it shews , that such think it is in vain to seek god , possibly they judge the almighty doth not concern himself about their matters ; they are too low , too mean matters for the great god to take notice of ; or else they conclude , he is unmindful of his own word and promises to them that seek him ; or otherwise , they shew they have no faith in his word , nor dependance upon god. but did they give credit to the holy scripture , all their folly herein would soon vanish ; for is it not said that an hair of our head , nor a sparrow falls to the ground without god ; he hath interressed himself in all our concerns , and if we seek him , he will be found , he never said to the seed of jacob , seek ye my face in vain . 6. it shews , that such men do not take notice of the operations of gods hand , nor observe what he hath done in times past ; nay perhaps before their own eyes , but a little before : shall a heathen , or men strangers to god , outdo such that are called christians . potiphar saw and was convinced , nay and did acknowledge that the lord was with joseph , and prospered all things his hand . 7. it robs god of that sacred homage and worship which is due to him from all his creatures , and so overthrows the foundation of all religion . for by acknowleding god in all we do , we shew we own that divine worship , fear and trust that is due to him ; but they who do it not , seem to disclaim or disown gods chiefest glory , viz. that divine adoration that belongs to him alone , and which appears not only to be his right from revelation , but from natural light ; for 't is a branch of natural religion , to acknowledge and trust in god , and to seek to him for all things we want , and to praise him for all things we have or do receive . he that is the only object of our divine worship , is he that governs all things , and from whom all good comes , and delivers us from whatsoever is evil or hurtful to us ▪ but they that do not acknowledge god , will neither pray to him for what they need , nor praise him for what they receive ; therefore it destroys all true trust in god , fear of god , and love to god , not to acknowledge him : and it shews such do in effect , deny god's governing the world , who acknowledge him not , or pray not to him . the lord looked down from heaven to see if there were any did understand or seek god. he takes notice who they be that acknowledge his authority over them ; or who understands this , and so fear him and calls upon him , and trust in him : but alas ! the wicked say , are not our tongues our own , and who is lord over us : they think their wisdom is from themselves , to contrive , to project ; and their tongues their own , to speak and utter what their hearts conceive ; and their hands their own , to effect what their hearts contrive , and their tongues express . quest. who are they that do not truly acknowledge god. answ. 1. such that never or but seldom think of god. david , speaking of the wicked , saith , god is not in all their thoughts : or in none of their thoughts , they think not of god. 2. such who never consult with god in his word , about what they undertake , that do not enquire , whether what they are about to do , be just and agreeable with the word and will of god ; nor seek for a blessing upon what they are about to do . 3. such who pray not to god , or least wise , do not pray in faith or believingly . 4. such that depend upon their own wisdom , or trust in their own strength , or rely upon an arm of flesh : some trust in horses and some in chariots . but what said david , i will not trust in my own bow , neither shall my sword save me : ashur shall not save us , we will not ride upon horses . 5. such who in all they do , do not chiefly seek the honour of god , the interest of god , and the welfair of his people ; but in their prayers , rather eye their own interest , their own peace , safety and profit , or their own glory : these do not truly acknowledge god. 6. such who do not acknowledge , that all the good things they receive , to come from god ; but ascribe it to their care , wisdom and industry , or secondary causes : as i heard of a wicked man , who had a plentiful crop of corn ; and a neighbour observing it , bid him praise god for it ; praise god , said he , praise my dung-cart ( or to that purpose ) such men be sure acknowledge not god. 7. remember , that such who do not live by faith on god's promises and providences through jesus christ , or do not come to god in christ , for all spiritual and temporal blessings , or that trust not in him at all times and for all things , but either mur●●er against god , or despair of his mercy in the lord jesus ; or whosoever do not give god the glory of his wisdom ▪ mercy , justice , power , love and faithfulness , as they shine forth in christ ; do not truly acknowledge god. exhortation . let me exhort you all ( these things being so ) to acknowledge god , whosoever you be , whether high or low , rich or poor , young or old ; the king on the throne must acknowledge god , as well as him that grinds at the mill : 't is both the duty of the prince and of the peasant : there are none so high , but he can bring down , nor none so low but he can raise up 2. pray to him in faith , for prayer is one way to acknowledge him . and as for motives . 1. consider , that prayer is the duty of all men : though god will not hear sinners ; yet peter put simon magus upon prayer , pray , that the thoughts of thine heart may be forgiven thee : this shew ; the need of grace , of faith , and a changed heart ; if wicked men pray not , they sin , yet their prayers cannot please god. 2. you know that god will hear a godly mans prayer , if he prays in faith , and for such things that are agreeable to his will , but let him come in christs name : ask and ye shall receive , that your joy may be full . 3. prayer hath obtained great blessings of god ; nay , it hath done wonderful things : i mean the prayer of faith and of faithful persons . it hath opend and shut heaven : elias was a man subject to like passions as we are , and he prayed earnestly , that it might not rain , and it rained not on the earth , by the space of three years and six months ; and he prayed again , and the heavens gave rain , and the earth brought forth . prayer hath quenched the violence of fire , and stopt the mouths of lyons : faith and prayer divided the red sea , that israel went through it on dry ground it hath put to flight the armies of aliens . 4. prayer is gods ordinance , 't is his way wherein we ought to meet him . 5. it hath his promises , his word that is setled in heaven ; his promise is as firm as heaven it self . 6. prayer honours god many ways . 1. hereby we acknowledge his omnisciency , that he knows us , and our wants and necessities . 2. prayer honours god , in that by prayer we acknowledge his omnipotence , that he is able to help us , let our condition be what it will : and in that he can confound our enemies . 3. in respect of our dependance upon god , for in prayer we acknowledge , we do not know what to do , but our eyes are up to him and our trust is in him . 4. in prayer we acknowledge his authority over us , and his love and faithfulness towards us : but brethren , know that it is the prayer of the new creature that prevaileth , that pleaseth and honoureth him ; 't is the voice of the new born spiritual babe , that is sweet to him ; yea 'ts the voice of his own spirit that he hears , and which brings honour to him : moreover know , that 't is through christs intercession only , that our prayers are heard : christ offers up all the prayers of his own people with his own incense , and when he offerred up their prayers with his incense , their were voices , lightnings and thunder . 1. joyn confession of sins with your supplications : o find out , every one of you , the plague of his own heart , and lie low at the foot of god ; confess your own sins , and the sins of the nation , and the sins of god's people , thus you have heard daniel did : brethren , to confession of sin , add also deep humiliation , this must be joyned with our prayers and confessions ; nay , and reformation of life also , every one must turn from his evil way . see 2 chron. 7. 14. if my people that are called by my name , shall humble themselves , and pray , and seek my face , and turn from their evil ways ; then will i hear from heaven , and will forgive their sins , and will be al their land : if we regard iniquity in our hearts , god will not hear our prayers : 't is true , a national humiliation and reformation , may prevent national judgments , as in the case of nineveb : o that we could see but such an humiliation ( as was among them ) among us in england , for the sins of this nation are grievous in the sight of god , being attended with such lamentable aggravations , we are a people of exceeding great mercies ; but o! the wickedness of these days : god is therefore angry with us ; the inhabitants of england may see their sins in their punishment : doth not god touch us in our trade and coyn ? is it not , because those two things have been , as it were , the idols of england , or of multitudes among us ? sirs , let us look higher than to secondary causes of these present distresses that are upon us ; and acknowledge god to be just in permitting these evils to come upon the land : if we cannot find out the cause of our distempers , how shall we find out a cure ? i am afraid least this pretended fast , should be but as a mock-fast , or a day of humiliation in shew only , and not in heart ; if we see all persons reforming their ways , we shall have ground to hope better things . if magistrates do their part , not only in making good laws against vice and prophaneness ; but in seeing those laws put into due execution ; and they themselves , and every man to turn from his evil ways , and from the violence that is in his hand ▪ then may gods wrath and anger cease ; but if not , his judgment will break forth upon us . brethren , god is a jealous god , and will not be mocked ; what men sow they shall reap . 't is said of niniveh , ' and god saw their works , that they turned from their evil way , and god repented of the evil , that he had said , that he would do unto them , and did it not . it was not their words , but their works that god looked at ; 't is not what we speak , but what we do that will prevail with the allmighty . 1. terror and wo to them that cast off all fear of god , and acknowledge him not , or do it not in truth and sincerity . thou casteth off fear , and restrainest prayer before god. some men look upon it vain and uproficable to pray to god , or to acknowledge him ; what profit is it that we have kept his ordinances , and have walked mournfully before the lord of hosts ? but what will these men do in the day of wrath ? judgments shall bow them and break them , if mercies will not melt them . 2. those that refuse to acknowledge god , or who follow not his direction , and walk not in his ways , nor hearken not to his voice , nor wait for his counsel , he will in wrath and judgment leave , and give them up to their own hearts lusts , and to walk in their own counsel , as he did israel of old ; my people would not bearken to my voice , and israel would have none of me ; so i gave them up to their own hearts lusts , and they walked in their own counsel . god may iustly withdraw all his directing influences from such , and blind their eyes , who , through pride , think they have wisdom enough to manage their own affairs , and direct their own paths . god's counsel is to men , to forsake their sinful ways , to embrace his son , or believe in christ , and trust in him alone , and rest on his word , and cry to him in their trouble ; but when they refuse to do this , he oftentimes utterly leaves them , and then they fall , and bring ruin on themselves and others , whose counsellers they pretend to be , or chosen to be . the truth is , while the nation continueth in its rebellion against god , and all prophaneness aboundeth to such a degree , as to this day it dothe , what can we expect but wrath and fearful judgments ? what signifies a few formal prayers , whilst men hold fast their sins ? are such laws made and executed , to check and restrain the cursed enormities of the ungodly ? that may tend as an effectual way to accomplish such a reformation that god calls for . alas , whilst every mans hand at sea and land is up against god , fighting against him ; can we expect he should appear to fight for us ? o what horrid pride , uncleanness , oaths and blasphemy , and all prophaneness do we see and hear of every day ? 't is a wonder the earth opens not its mouth to swallow them up at land ( as it did them at jemeca ; ) and that the sea doth not swallow up our ships ( and those in them ) they having such a wait and load in them ▪ sin is a heavy burthen , and our sins are so heavy , they are enough to sink ( as one observes ) seventeen kingdoms . moreover , what errors and detestable heresies do abound among us ? and also what divisions , discord and animosities are there among professors ? one set against another , little love and charity being now to be found in the earth : much preaching , but little practise : are not many professors as proud , covetous , carnal and loose as others . o where is the life and power of religion ? what can we look for whilst things are thus , but some fearful calamity and dissolution . but to proceed to a use of comfort and consolation , to such who do in uprightness acknowledge god. observe the motive , or encouragement , that is laid down in the later part of my text , and he shall direct thy paths . i cannot now speak to this part of the words , as i might , for want of time ; but certainly here is great ground of comfort to all godly christians , yea to all that rightly acknowledge god. for , 1. he will shew us the right way , that we might , saith ezra , seek a right way ; none but god can lead us into a right way ; every mans way may seem right in his own eyes ; but no mans way is right , but such as god teaches and directs . 2. let our straits and distresses be never so great , nay , beyond the wisdom of man to find out a remidy , yet god can soon direct us , and all that seek to him , in a way for present relief ; nothing is too hard for him to do , who is wonderful in counsel , and excellent in working . 3. god can direct and save a people , when all say , there is no hope ; when every man despareth of succour and relief , and are at their wits end as it were . god can lead , guide and direct us infallibly : he only gives certain and infallible counsel ; there are none can defeat his counsel ; no wisdom nor craftiness of men can stand before the wisdom of god. there is no wisdom nor understanding nor counsel against the lord : what encouragement is here to seek to god ? 4. as he can direct us , and none can withstand him ; or give us counsel , which none can overthrow ; so he can with ease , defeat all the counsels of his peoples enemies ; nay , can turn their crafty counsel to the advantage of his own people : he taketh the wise in their own craftiness , and the counsel of the froward is carryed head long : or as the prophet isaiah saith , the counsel of the wise shall be turned bac ward . omne consilium captatum in festinatione est stultitia . god can mingle a perverse spirit , and and make the princes of zoan to become fools . 5. when he is sought truly unto , he hath promised to direct a people or person that feareth him ; his special care is over such that trust in him : behold the eye of the lord is over them that fear him , upon them that hope in his mercy : mind my text , he shall direct thy paths ; the steps of a good man are ordered by the lord , and be delighteth in his ways . though the young lyons want and suffer hunger , yet they that fear god shall want no good thing : he will lead the blind , in ways they knew not , &c. though we are in our selves , blind and ignorant , yet if we acknowledge him , he will lead us , and will not leave us to the lusts of our enemies : brethren , we are still in god's hand and none can pluck us out ; my , and our times also are in his hand . 6. you that are godly , have interest in this mighty god ; he is your father , therefore he will teach and direct you ; his faithfulness and fatherly affections leadeth him thus to do . 7. do you also commit your selves to him and trust in him ; and will he , think you , ever fail such that so do : the poor committeth himself to thee : thou art the helper of the fatherless : if unfaithful man will not fail such that wholly trust in him ; will the faithful god not help and direct such that put all their trust in him ; though our sins be many , and our miseries and dangers many also , yet brethren , let us lye low before the lord , and humbly confess with the prophet our own insufficiency . o lord , i know that the way of man is not in himself , it is not in man that walketh to direct his steps . let us use all due means which god directeth us to , or be found in our duty , and leave the issue of all to god ; men not seeking constantly to god , nor relying on him , may be the cause they prosper not . but , let it go how it will with the land , or with the wicked therein ; yet saith the prophet , say to the righteouss , it shall go well with him . a dismal day must come and will come upon this land , and upon all nations of the earth ; we see already distress of nations and perplexities ; but these things are but the beginning of sorrows , but do you that fear god , look up , lift up your heads , for your redemption draws near . 8. god will bless , and give success to such that seek to him , that humbly and sincerely acknowledge him , yea in their civil affairs ; such shall find their endeavours crowned with a blessing ; and also in spiritual matters god will lead them : the meek will be guide in judgment , and the meek will he teach his ways : that is , the humble and lowly ones , that acknowledge god , and submit to his hand , and are willing and desirous to be lead , directed and governed by him in all their ways , in doing justice and judgment , who are not self ish or self-seeking persons , who lay not burthens on others to ease themselves ; but act in all righte ousness and equallity in what they do , in the station where they are set ; for as all the ways of god are mercy and truth , so should all the ways of men be , especially such that are rulers and magistrates , who are intrusted with the great concerns of a nation or people ; they ought to be men fearing god , men of truth , hating evil ; if not , god may justly leave them , and blast all their endeavours ; for they are the meek , the humble and righteous ones , that god will guide in judgment , and direct their paths . 9. know assuredly , that none teaches like god : what is man's teaching ? some glory in their phylosophical learning , but that only fills the head with knowledge ; it may make men criticks , but not christians : others boast of the teachings of natural reason , and will receive no principles of religion that is above this teacher ; and thereby , they cast contempt upon the gospel of jesus christ. all true knowledge flows from god's soveraign grace ; he guides and teaches whomsoever he pleaseth ; he can speak to the heart , nay , give a heart to understand , as well as instruction ; he can give a teachable frame , or a teachable spirit , as well as direct those whom he hath given such a frame , or heart , unto ; therefore it followeth , that to teach and direct our souls , is the effect of almighty power . be still and know that i am god. confess your weakness , your ignorance , and acknowledge my skill , my power ; as if god should say ▪ no man can come to me , except the father , which sent me , draw him : what is his drawing , but his teaching ; every one therefore that hath heard and learned of the father , cometh unto me ▪ men must be un-taught , or become ▪ fools , before they can be wise ; i mean , emptied of their own wisdom , and confess , they know nothing as they ought to know : christ's office and work , is to teach his people : he only hath the tongue of the learned ; therefore let all men learn of him , wait upon him ; acknowledge him , to be their only instructor and counsellor ; and say with david , thou shalt guide me with thy counsel , and afterward receive me to glory . and thus i shall end as i begun , in all thy ways acknowledge him , and he shall direct thy paths . finis . errata . page 6. line 41. for his will his law , read , his will is his law. p. 12. l. 31. for peruse r. persue . p. 13. l. 31. for chooser . chose . p. 21. l. 31. for acknowledged , r. acknowledge . p. 24. l. 7. for man r. men. p. 24. l. 10. for him● . r. him . p. 27. l. 22. for would r. should . books sold by william marinal at the bible in newgate-street , and john marshal at the bible in grace-church-street . 1. baptism discovered plainly and faithfully according to the word of god ; wherein is set forth the glorious pattern of our blessed lord jesus christ , the pattern of all true believers in his subjection to baptism ; together with examples of thousands who were baptized after they believed : by john norcot , late minister , the 3d edition ; corrected by william kiffin and richard claridge : with an apenddix by another hand . price bound 6d . you may also have it ready translated in welch , at the same price . 2. a treatise of baptism of believers : that of infants is examined by the scriptures ; with the history of both , according to antiquity ; making it appear , that infant baptism , was not practised for near 300 years after christ : with the fabulous traditions , and erronious grounds , upon which it was by the pope's cannon ( with gossips , chrysm , exorcism , baptizing of churches and bells and other popish rights ) founded : and that the famous waldensian and old brittain churches , with many others , have witnessed against it ; with the history of christianity amongst the antient brittains and waldensians : the 2d edition with large additions . price bound , 2s . 3. a treatise concerning covenant and baptism ; dialogue-wise : wherein is shewn , that believers only , are the spiritual seed of abraham ; fully discovered : by edward hutchinson , p. 2s . 4. mr. hercules collins , of believers baptism . price 4d . 5 there is now in the press , and will be suddenly published , a book entituled , light broke forth in wales , or , the english man's way to the antient brittains : being an answer to a book entituled , infant baptism from heaven ; printed in the welch tongue ; wrote by mr. james owen : in which , all his 12 arguments for infant baptism , are fully answered , both in english and welch : by benjamin keach . price bound in english in welch 2s . 6d . 6. the welch bible that was lately printed , is sold at a reasonable price . 7. you may likewise be supplyed with dr. crisp's works , and with several other authors , that have vindicated the doctrine of free grace : as , samuel crisp's , esq ( the son of dr. crisp ) christ made sin , &c. price 2s . 6. neonomianism unmask'd , or the antient gospel pleaded , &c. in answer to mr. williams's gospel truth . by dr. chauncy . and also esq edwards's , mr. lancaster's and mr. beverly's vindication of dr. crisps works . 8. the last sayings of j. bunyan , author of the pilgrims progress . notes, typically marginal, from the original text notes for div a47528-e130 the text opened . the doct. raised . what 't is to acknowledg god. exod. 5. 2. exod. 7. 5. dan. 4. 32. 33. psal. 53. the soveraignty of god to be owned . psa. 135. 5. job 23. 13. psal. 115. 3. gods providence over all . caryl the omnisciency of god. the wisdom of god must be acknowledged , caryl , god's justice . the goodness , mercy , and faithfulness of god must be acknowledged . god man's chiefest good . to fear god is to acknowledge him . to a knowledge god , when we trust in him . to acknowledge god , is to acknowledge ledge christ to be god. in all civil and religious actions god to be acknowledged . jam. 4. 13. 14. good counsel is from god. god to be be acknowledged , in changing our conditiòn . jer. 31. 23. exod. 14. 13. how we should acknowledge god. god must be acknowledged , in christ. god to be acknowledged in faith. god to be acknowledged always . god must be acknowledged sincerely . wisdom & counsel from god only . it 〈◊〉 mans duty to acknowledge god. god can give wisdom to the simple . god disposeth of all affairs . all judgments god can soon remove . god can make unlikely means or persons succesful . all success is from god. god can help in straits . god ' s promise is to them that seek to him . ezek. 36. 37. 1 king 18. 26. verse 27. jonah 1. 5. luke 19. 27. isa. 60. 1. isa. 44. 2 2 sam. 1 23. infer . 1. isa. 33. 11. 2 san. 17 7. to 140 gen. 39 ▪ 3. psal. 14. 2. psal. 44. 6. hos. 14. 3. acts 8. 2. 1 joh. 5. 1 15. joh. 16. 2 jam. 5. 18. exod. heb. 11 34. rev. 8. 3. dan. 9. 1 , 2 , 3 , 4. jonab 2. 1 job . 15. mal. 3. 1 isa. 28. 26 prov. 21. 30. job 5. 13. isa. 44. 25. psal. 37. 23. psal 10 14 jer. 10. 13 isa. 3. 10. psal. 25. 9. job 36. 22. john 6. 45 psal. 33. 24. the ax laid to the root, or, one blow more at the foundation of infant baptism, and church-membership. part i containing an exposition of that metaphorical text of holy scripture, mat. 3. 10. : being the substance of two sermons lately preached, with some additions, wherein is shewed that god made a two-fold covenant with abraham, and that circumcision appertained not to the covenant of grace, but to the legal and external covenant god made with abraham's natural seed, as such : together with an answer to mr. john flavel's last grand arguments in his vindiciarum vindex, in his last reply to mr. philip cary, also to mr. rothwell's pædo-baptisms vindicatur, as to what seems most material / by benjamin keach ... keach, benjamin, 1640-1704. 1693 approx. 112 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a47391 wing k47 estc r39052 18207842 ocm 18207842 107120 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47391) transcribed from: (early english books online ; image set 107120) images scanned from microfilm: (early english books, 1641-1700 ; 1125:20) the ax laid to the root, or, one blow more at the foundation of infant baptism, and church-membership. part i containing an exposition of that metaphorical text of holy scripture, mat. 3. 10. : being the substance of two sermons lately preached, with some additions, wherein is shewed that god made a two-fold covenant with abraham, and that circumcision appertained not to the covenant of grace, but to the legal and external covenant god made with abraham's natural seed, as such : together with an answer to mr. john flavel's last grand arguments in his vindiciarum vindex, in his last reply to mr. philip cary, also to mr. rothwell's pædo-baptisms vindicatur, as to what seems most material / by benjamin keach ... keach, benjamin, 1640-1704. rothwell, edward, d. 1731. paedobaptismus vindicatus. [4], 32 p. printed for the author, and are to be sold by john harris ..., london : [1693] imprint date suggested by wing. imperfect: cropped with loss of imprint date; best copy available for photographing. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng flavel, john, 1630?-1691. -vindiciarum vindex. bible. -n.t. -matthew iii, 10 -criticism, interpretation, etc. infant baptism. 2002-11 tcp assigned for keying and markup 2003-01 apex covantage keyed and coded from proquest page images 2003-02 judith siefring sampled and proofread 2003-02 judith siefring text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion the ax laid to the root : or , one blow more at the foundation of infant baptism , and church-membership . containing an exposition of that metaphorical text of holy scripture , mat. 3. 10. being the substance of two sermons lately preached , with some additions . wherein is shewed that god made a two-fold covenant with abraham , and that circumcision appertained not to the covenant of grace , but to the legal and external covenant god made with abraham's natural seed , as such . together with an answer to mr. john flavel's last grand arguments in his vindiciarum vindex , in his last reply to mr. philip cary. also to mr. rothwell's paedo-baptismus vindicatur ; as to what seems most material . part i. by benjamin keach , pastor of a church of christ , meeting at horsly-down , southwark . rom. 9. 7. neither because they are the seed of abraham , are they all i hil dren , &c. — ver . 8. that is , they which are the children of the flesh , these are not the children of god. gal. 4. 24. which things are an allegory , for these are the two covenants . gal. 3. 29. and if ye be christ's then are ye abraham's seed . london , printed for the author , and are to be sold by john harris at the harrow in the poultrey 16●● the epistle to the reader . when i first entered on this text , i did not intend the publication of the sermons ; it was not at all in my thoughts : but after i had preached two of them , i was earnestly solicited by divers , to do it ; which , at last , i consented to do . yet , because some of the arguments about that two-fold covenant god made with abraham , being before publish'd , in my answer to mr. burkit , i was at a stand in my mind about it : yet meeting with mr. john flavell 's vindiciarum vindex , being ( as he says ) a full answer to mr. philip cary 's exceptions to his vindiciae legis & faedoris , together with a late treatise , wrote by mr. rothwell , called , paedo-baptismus vindicatus , i was resolved ( if the bookseller would take the copy ) to expose it to publick view , finding no person taking any notice of either of those late treatises , by way of answer . the former being so much cryed up , as a weighty piece , i thought it was necessary to examine and detect the seeming force of his chief arguments ; for tho' the author is deceased , yet i fear his writings on that subject , may do some wrong to the truth , by hindering such gracious persons reception of it , who are willing to be informed , because he was a man of great parts , learning , and ( i hope ) of piety : for , by sad experience , i perceive some people build their faith and belief of infant baptism , on the credit , and great veneration they have of the asserters of it , saying , how should such men be mistaken ? which is a poor argument ; and a great reproach it is to such persons : for their faith , it seems , stands in the wisdom of men , and not in the power of god , or certain testimony of his holy word — god may , reader , for some reasons known to himself , hide this and some truths , from some of his faithful servants , may be , as a rebuke to them for their over-valuing of humane learning , and to the people too upon the like account ; though the knowledge of the tongues i esteem in its place , and could wish , if the lord saw it good , all gospel ministers had the knowledge of the original languages ; but , ( as the apostle says ) god hath chosen the foolish things of the world , to confound the wise , 1 cor. 1. 27. and base things , and things that are despised hath god chosen , yea , things that are not to bring to naught things that are , ver . 28. that no flesh should glory in his presence , god makes use of men that are of no account , in the esteem of the learned world , to confound such who are of great repute . the truth is , that great author hath not missed the mark , only in asserting paedo-baptism , and in his dark notions , about the covenant of circumcision , but also in a point of far greater moment , viz. in asserting in this very book , the conditionality of the covenant of grace : these are his words , an antecedent condition , signifying no more than an act of ours , which , tho' it be neither perfect in every degree , nor in the least meritorious of the benefit conferr'd , nor performed in our own natural strength ; yet , according to the constitution of the covenant , is required of us , in order to the blessings consequent thereupon , by vertue of the promise ; and consequently , the benefits and mercies , granted in the promise , in this order , are , and must be suspended by the donor , or disposer of them , until it be performed : such a condition , we affirm faith to be , &c. this grand error ( for so i must call it ) the learned and reverend mr. chauncy ( whom god hath graciously raised up to defend his blessed truth , at this present time , and for whose labours we have great cause to praise the holy name of jehovah ) takes notice of , in his late treatise , which is newly come to my hand , before i wrote this epistle , tho' my copy is at the press , p. 128 , 129. mr. flavel ( saith he ) was a worthy man , but it may be , not without some hay and stubble : i wish it do not prove an attempting at another foundation , besides christ , &c. you tell us ( saith he ) what an antecedent condition is , that it signifies no more than an act of ours , and such is faith. i suppose you and he mean , in distinction from a consequent condition , the antecedent gains the estate , the lawyers reckon it the purchase-money ; the consequent condition keeps it , and it 's the quit-rent ; which , if it be not duely paid , the lord can enter and take the estate ; so that faith you 'll have , to be the antecedent : money , deposited and laid down , before you have any of your spiritual estate ; and you say , it signifies no more than an act of ours . i pray , whose should it be but ours ? if the condition be to be performed by us ; and , why is this put in ? it signifies no more , unless the meaning be , that christ's righteousness should be shut out , and it should be reckoned , under the nature of this condition , merely as an act of ours , without respect to christ , the author of it , and christ the true object of it : — see him at large . again ( he saith ) every faedoral condition is ex pacto meritorious , so that you may challenge your bargain upon performance , if it be but 20 guineys to purchase an 100 l. per annum , so that we have only your word for 't , that it is not meritorious , when it 's so in reality : the nature of the thing speaks it to the understanding of all men of sence . no , no , do not think to wheedle christ out of his merits , and god out of the honour of his free grace , and us , out of the comfort of both : you say , it 's not performed in our natural strength : no ; and yet a condition of a covenant made with man : a most unreasonable thing , to require a condition of a covenant of one , that we know hath no strength to perform it . if a rich man should offer an estate of 1000 l. a year to a poor man , that he knew was not worth a groat , provided he fetched him 20 l. of his own money , this act would be reckoned a mocking , and ridiculing this poor wretch . god did not require that small condition of adam , but that he actually had strength to perform it ; you will say , god will give him ability to perform : so he did to adam , previous to the covenant , &c. see his farther answer , p. 130. god will , in due time , bring down and abase the pride of man ; o what a doctrine do some men preach ! 't is time , indeed , now to lay aside our lesser differences , and make head against such capital errors . the foundation seems now to be struck at — reader , since i preached these sermons , i met with reverend mr. cotton on the covenant , who confirms the same thing , concerning the ax being laid to the root of the trees , speaking of that text , mal. 4. 1. the day cometh that shall leave them neither root nor branch : there are two things in the root , ( saith he ) 1st . the first is the root of abraham 's covenant , which this people much trusted upon , and that is it of which john the baptist speaks , now is the ax is laid to the root of the trees , &c. this is spoken in mat. 3. 9. after he had said , think not to say within your selves , we have abraham to our father , ver . 8. so that all their confidence they had in abraham 's covenant , temple , and tabernacle , and such things , is burnt up , and so they have no root left them to stand upon : but , 2dly , there is something more in it ; for , with this spirit of burning , the lord , by the power of this spirit , doth cut us off from any power of our own natural or spiritual gifts , whereby we thought to lay hold on jesus christ , and we are cut off hereby from all confidence that we have in our own sufficiency , &c. for there is an usual confidence that we have in our own state , tho' the lord hath cut us off from the righteousness of our parents , and from boasting of his ordinance ; yet we think there is some power left in us . cotton 's treaty of the cov. p. 177 , 178. again he saith , it is spoken of the ministry of john the baptist , which did burn as an oven , and left them neither the root of abraham 's covenant , nor the branches of their own good works . he cutteth them off from the covenant of abraham ; and so by cutting them off from the root , he leaveth them no ground to trust to , pag. 21 , 22. i hope , if this text be well considered , and our arguments , in the ensuing treatise , no wise and impartial person will find there is any ground for men to plead for infant baptism , from the covenant god made with abraham . i shall say no more , but leave what i have said to the blessing of the god of truth ( who is coming forth to shake all false foundations and states ; yea , both heaven and earth , that that which cannot be shaken , may remain ) and rest thy servant in the work of the gospel , from my house near horsly-down , southwark , this 6th . of march , 1693. benjamin keach . reader , my answer to mr. flavel and mr. rothwell , i find will not come into the first part ; but the second is going to the press , where you will have it . the ax laid to the root , &c. or , one blow more at the foundation of infant baptism , and church-membership . mat. iii. 10. and now also the ax is laid to the root of the trees , every tree therefore that bringeth not forth good fruit ; is hewn down and cast into the fire . this text is metaphorical ; there is no great difference between a metaphor and an express similitude ; and for the better understanding the mind of god therein , i shall 1. open the scope and coherence thereof . 2. explain the parts and terms therein contained . 3. i shall observe some points of doctrine reducable there-from . 4. shall improve the whole by way of application . first , from the scope and coherence of the place , 't is evident , that john baptist endeavours to take off the jews , particularly the pharisees and sadduces , from the external and legal covenant god made with abraham and his fleshly-seed , or off-spring . see vers . 7. but when he saw many of the pharisees and sadduces come to his baptism , he said unto them , o generation of vipers , who hath warned you to flee from the wrath to come . historians tell us , that there were three more eminent religious sects amongst the jews , the first were called essenes , of whom we do not read in the holy scripture ; their main doctrine was fate ; they ( say our annotators ) ascribed all things to it . secondly , the sadduces were directly opposite to the essenes , they ascribed nothing to fate , but asserted the liberty and power of man's will , in the most largest sence , or in the extravagant height ; they denied the immortality of the soul of man , the resurrection , angels , &c. all which , the pharisees owned . see act. 23. 8. the pharisees , were outwardly a very zealous sort of people ; and , tho' they were tainted with that false opinion of the freedom of man's will to do good , yet they ▪ ascribed much to the providence and grace of god ; they were interpreters of the law , and separated themselves from others ; they spent much time in fasting and prayer : 1. they held , nevertheless , a righteousness by the works of the law , by which they thought they were justified and accepted of god , and so stumbled at the stumbling-stone , rom. 9. 32. 2. they gave a very corrupt interpretation of the law. 3. they held many un-written traditions of equal force with the law of god ; by which means , they made void the commandments of god. 4. they were a mere hypocritical sort of men in their practices , being very strict and zealous for the smaller matters of the law , and neglected the weightier things thereof . whether these pharisees and sadduces came with an intention to be baptized , or only out of curiosity , is hard to be resolved , since 't is said , they rejected the counsel of god against themselves , being not baptized by john. john however , sharply treates them both , calling them a generation of vipers , a sort of serpents , of whom 't is said , they make way into the world through the bowels of their dam. it may be upon this account , he gave them that name , or so called them , who thought through the bowels ( as i may so say of their ancestors ) or being the seed of abraham , or the off-spring of godly progenitours , to come to heaven ; who hath warned you to flee from the wrath to come . what is the reason that you come to my baptism ? whereas some of you think there is no resurrection , no heaven , no hell , no angels , nor no spirits ; or , you , who think you are so righteous , as you need no repentance , and so need fear no wrath to come , from whence comes this to pass that you seem to fear , or to be afraid of future wrath , and the vengeance of an angry god ? bring forth therefore fruits meet for repentance , ver . 8. o come now and put your selves among the crowd of poor sinners , and godly penitent persons ; repent of your false doctrines you have taught ; repent of the corrupt and wicked notions and opinions you hold , and of the vain and hypocritical lives you have led , and think not that a bear profession of this will do neither ; for you must bring forth fruits of true repentance , fruits of true holiness , from a thorough change of heart that must be wrought in you . but , ( as if he should say ) i know your thoughts , i have heard what a belief you are of , you think you are in covenant with god , and so are faedorally holy , and in a saved and safe condition , because you have abraham to your father , you conclude , that covenant god made with abraham , and his natural or fleshly seed , was the covenant of grace ; and so the promise is sure to you : and therefore , he adds , ver . 7. and think not to say within your selves , we have abraham to our father : for i say unto you , that god is able of these stones , to raise up children to abraham . you promise good to your selves , because you are the natural off-spring of believing abraham , you rest upon your descent from him . the very same plea we find they made to our blessed saviour , joh. 8. 33. we be abraham 's seed , and were never in bondage to any man. how sayest thou , yee shall be made free : we were never under the bondage of sin , as others are ; that covenant made with abraham being the covenant of grace , we are thereby set at liberty , and no man shall by his doctrine make us believe the contrary , we are a free people , in respect of our souls and spiritual privileges , ( for they could not mean otherwise , because they had often been in bondage to men , in respect of external liberty and freedom : first to pharaoh king of egypt , and then to nebuchadnezzar , and now were so in bondage under the romans ) i know ( saith our saviour ) that ye are abraham's seed , according to the flesh : they were his off-spring ; but that was no spiritual advantage to them , tho' it did give them right to legal privileges and ordinances under the law , yet it signify'd nothing now , it would not profit them under the gospel dispensation , they must be the spiritual seed of abraham , and do the works of abraham , and walk in his steps ; which they did not , and therefore the lord jesus told them , vers . 44. ye are of your father the devil , and the lusts of your father you will do . john baptist , intimates the same thing , when he called them a generation of vipers ; tho' they intituled themselves to the covenant of grace , ( like as some do now a-days ) upon that , in gen. 17. extended to abraham's seed , as well as to himself , and concluded , they were members of god's church , then on earth , and could not therefore be deny'd any privilege , or ordinance , that of right belonged to covenant children : but this great prophet knew how blind and deceived they were , not understanding , that there were two covenants made with abraham , and also a two-fold seed ( viz. ) a carnal or natural , and a spiritual seed : they thought that promise of god , made with abraham , must be made of none effect , if they should not be owned or allowed to be the seed of abraham ; but , ( saith the baptists ) god is able of these stones , to raise up children to abraham . if he should turn stones into men and women , who have abraham's faith , they would be certainly the true seed of abraham , and not such as they were , tho' they naturally proceeded from his loins , according to the flesh ; or , god could of the gentiles raise up children to abraham , and so make good his promise to him , who said , in thy seed , shall all the nations of the earth be blessed . and now farther to convince them , and so to take away , for ever , all their hope and pretences of right to gospel-ordinances , and church-membership , by vertue of the covenant made with abraham ; or , from the consideration of their being his natural or fleshly seed , he in the words i first read to you , says , and now also the ax is laid to the root of the trees , therefore every tree which bringeth forth not good fruit , is hewn down and cast into the fire , vers . 10. now , this now referrs to the time here in this place , sometimes it referrs to the matter or occasion of what is spoken , now the ax is laid to the root of the trees ; whatever is meant by the root of the trees , this is certain , the ax was not till now , or until this time so laid , or thus laid to the root : we cannot understand what the holy ghost intends hereby , unless we observe , and well consider the scope and coherence of the text , which do's clearly unfold the whole drift and purport of the baptists . he shew'd them before in the context , that their plea to gospel baptism , was not good nor pleadable , i. e. we are abraham's seed ; they might object , and say , obj. all the seed of abraham , were taken into covenant with god , and all that sprang from his loins , were members of the visible church ; and had right to the external rites , ordinances and privileges thereof . ans. this john baptist seems to grant , i. e. that it was so from abraham's time untill these days , or under the law or old covenant-dispensation ; they had , he denies not , a right to jewish church-membership , and legal ordinances : but what of that , now the ax is laid to the root of the trees ; that is , as abraham was the root , or common covenanting-father , as concerning the flesh , out of which root , all the jews , his natural off-spring , sprang ; and , upon which foundation , they and their natural church-state was founded : yet , now the ax is laid to this root , i. e. to this covenant , i. e. the legal , or external covenant made with abraham ; and down must the building fall , when the foundation is removed ; down goes the trees , when the root ( out of which they grew ) is cut down . so much as to the scope and coherence of the words . secondly , i shall explain the terms and parts of the text : 1. shew farther what is meant by the root . 2. what is intended by the trees . 3. what is meant by the ax. 4. what by laying the ax to the root of the trees , and by cutting down . 5. what by the fire , and casting into the fire . first , by the root is meant , that which bears up the branches , and on which the tree and branches stand and grow ; and 't is from hence , from this allusion , the baptists makes use of these words and expressions . now the root , whereof he speaks , ( as i conceive ) was that covenant god made with abraham , and his natural seed , or off-spring ; which covenant did , in a mystical sence , as clearly bear up the national church of israel , and all the trees , i. e. members or branches thereof , as a common natural root doth the tree , or trees that grow out of it . 2. and as by root may be meant that covenant made with abraham , and his natural seed , ( from whence the national policy , and church of the jews sprang , and was born up , and from whence it grew and was to abide ) untill the gospel dispensation came in , and was established ; so also by the root may be intended the foundation of all their hopes , confidence , and outward privileges : for that , they ( i mean the natural off-spring of abraham ) had great confidence in the flesh , by means of that legal or external ministration they were under , cannot be denied , and had many outward rights and privileges also , above all people then in the world ; and if so , ( i mean if this be granted , which i am sure cannot be denied ) then it follows there was some root , ground , or foundation , which they had , and upon which they built , and laid claim to those outward ecclesiastical and civil rights and privileges ; and that the ground root , or foundation of all this , was that covenant god made with abraham and his natural seed , is apparent to all who are not willingly blind ; for before those covenant-tranctions with abraham , we read not that the people , from whom abraham sprang , had any such rights or privileges granted to them , and what outward privileges god promised them afterwards by moses , 't is signify'd in divers places to be upon the account of the covenant made with abraham , &c. and according to the exact time , told by the lord to abraham , god brought his natural seed out of the land of egypt . this , from the scope and coherence of the words ; therefore i must affirm , is primarily , and chiefly intended by the root of the trees in this place : but , thirdly , by root , in a more remote sence , may be meant the state and standing of every ungodly , unbelieving and impenitent person ; let their hopes , expectation , and confidence , be what it will , if he be not a good tree , a believing and true penitent person , his root , or foundation on which he builds , let it be what it will , cannot secure him , for down he must go with all his vain hopes , works , expectation and confidence whatsoever with him , for now is the ax laid to the root of the trees . secondly , by trees are meant men and women , but chiefly the seed of the stock of abraham , according to the flesh ; of whom the national church of the jews was made up , and did consist ; as also , all wicked and unbelieving persons whatsoever , who embrace not the offers of grace , in the gospel , or believe not in jesus christ. for , as the church of god is compared to a good tree , and godly men , in particular , are called good trees , so is the adulterated church of the jews , compared to an evil tree ; and wicked and ungodly persons , called , evil and corrupt trees : yet it might be here noted , that they are in this place compared to fruit trees , tho' to such that bring not forth good fruit , as ( by the prophet ) the jewish church is compared to a vine , and an olive tree , tho' she brought forth sowre grapes , isa. 5. thirdly , as to the ax , we all know an ax is that instrument used by men to cut down trees , at the pleasure , or for the profit of the owner thereof ; by the ax here , may be intended divers things , by which god may be said to cut down impenitent sinners , or unfruitful churches , or bodies and souls of men. for cutting down may refer , 1. to the souls of men , &c. 2. to their outward rights and privileges . 3. to their bodies and souls both . 4. to their external , fleshly and corrupt church state. first , to the souls of sinners , which is done by an act of god's justice , when he cuts them off , from profiting by the means of grace , giving them up to unbelief and hardness of heart : and thus he in judgment dealt with the jews . 2. by giving them up to blindness of mind , when they have ears , and hear not ; eyes , and see not ; hearts , and understand not ; god utterly leaving them to a seared conscience , or gives them up to their own heart's lusts , and to walk in their own counsel . then they , in respect of their souls , may be said to be cut down in wrath for ever . 3. or , when he takes away the kingdom of god from them , i. e. the dispensation of the gospel . therefore shall the kingdom of heaven be taken from you , and given to another people , &c. secondly , it may referr to the cutting down their religious and civil rights , and privileges . 1. when god takes away all the external and spiritual immunities , blessings and favours , a people once enjoy'd . no gospel more preached to them , no ministers to preach it , the hedge of protection and preservation pluck'd up , and ravenous beasts let in to devour them ; like as god threatned the national church of israel , isa. 5. the sun to shine upon them no more , nor the clouds to rain upon them . this is a dismal cutting down . thirdly , their bodies left to be destroyed by mercyless enemies , or cut down by famine , or pestilence , as this very people were dealt with , when god brought in the romans upon them , and their souls cut off for their final unbelief and impenitency . fourthly , it may referr to the cutting down of their church-state , sacrifices , priest-hood , sabbaths , temples , and all taken away and overthrown , and another people , another seed , and more spiritual church , constituted and established in the room thereof . and thus god dealt with this people , i. e. the church of the jews also , they were broken off , or cut down , and the gentiles were grafted in , as the apostle shews at large , rom. 11. the ax , by which they are cut down , may be , first , the dispensation of god's providence , or time ; time is pictured with a sythe ; but then man is compared to grass , but it may be pictured with an ax , since men are compared to trees ; a syth is no fit instrument to cut down trees : men , as you have heard , are here compared to trees , and when once the time 's set for the jewish church to stand , or abide in the world , was expired , time , or the dispensation of god's providence , like an ax , cut it down for ever ; and so will the prefix'd time appointed by the lord , when 't is come , even cut down at the root , the bloody idolatrous church of rome , when the beasts 1260 years are expired , down she shall go with vengeance ; and unless time lays the ax at her root , and at the root of all other corrupt and national churches , there will be no cutting them down , nor will there be any , then able to save her or them : the standing of all humane and ecclesiastical states and constitutions , are determined by the almighty , who works all things according to the counsel of his own will. 2. the ax also may referr to the gospel : the word of god is an ax to hew and square some persons for god's spiritual building , and to cut down others also , as trees that are rotten , and bear no good fruit , therefore ( saith the lord ) i have hewn them by the prophets ; and what follows , mark it , i have slain them by the words of my mouth , hos. 6 , 5. the word of god either kills or cures ; 't is either a saviour of life unto life , or the saviour of death unto death , 2. cor. 2. 16. like as sweet-meats are to some pleasant and comfortable , and to others pernicious and deadly . the abuse of gospel grace cut the jews down , and so it will all others who slight and contemn it ; the word either softens , or hardens , like as the sun , who shining on the wax , it softens that ; but shining on the clay , it hardens that . when the word comes in judgment , then 't is like an ax in the hand of god's justice . i find one learned man speaking thus on this place , viz. the word of god , which is a spiritual ax , cutteth down spiritually wicked men , and hypocrites , like rotten and barren trees . this is it , which is elsewhere meant by plucking up , destroying , hardening , &c. some , ( saith he ) expound this , not of spiritual judgments , threatned in his word against impenitent sinners , but of the power of the romans , which were the instruments of god , to destroy utterly the unfaithful and wicked generation of the jews . the former is ( saith he ) the best exposition , but i conceive it may referr to both . 3. the ax may refer to men , whom god makes use of , as instruments in his hand , to cut down and destroy a wicked and god-provoking people : hence wicked rulers and kings , whom god raises up as instruments in his hand , to chastise and cut down a rebellious people , are called his sword , and the rod of his wrath and indignation , psal. 17. 14. arise , o lord , disappoint him , cast him down , deliver my soul from the wicked , which is thy sword. and thus the assyrian were an ax in god's hand , to use , as he pleased , and the romans afterwards , to the jews likewise . moreover , god's israel is called his ax , thou art my battel-ax , and weapons of war ; with thee i will break in pieces the nations , and with thee will i destroy kingdoms . god's people , in the last days , which are now very near , shall be his ax , by whom , as instruments in his hand , he will destroy babylon , jer. 51. 20 , 24. and i will render unto babylon , &c. all the evil they have done to sion , in your sight , saith the lord. reward her as she hath rewarded you , double to her double . rev. 18. 6. give her blood to drink , for she is worthy . the stone cut out of the mountains without hands , shall break to pieces all the powers of the earth , that oppose christ's kingdom , or , that stand in the way of its establishment , dan. 3. 34. 44. 4. by the ax , may in the general be meant god's wrath , however it is , or may be executed , or upon whom ; wrath will sooner , or later , cut down all the ungodly , both false churches , and tyrannical powers of the earth , and all who continue in unbelief and in rebellion against god. the laying the ax to the root , discovers the final fall and ruin of sinners , whether considered as a church , or as particular persons , dig up or cut down the root , and down falls the body and all the branches of the tree . fifthly , and lastly , therefore every tree that bringeth not forth good fruit , shall be hewn down and cast into the fire . now he draws a necessary inferrence and conclusion from the premisses . every tree , that is , every man and woman , or every corrupt church , be they who they will , either jew or gentile , babylonian or christian , if not plants of god's planting , if not fruitful to god , if they answer not his design and end , if they bring not forth good fruit , they shall be hewn down and cast into the fire of external and eternal wrath ; a fire saith the lord , is kindled in my anger , and it shall burn to the lowest hell. wrath ceases , and shall cease on them here ; but at last they shall be cast into hell-fire , where the worm dies not , and the fire is not quenched , mark. 9. 46. 1. the words being thus opened and explained , i shall take notice of two or three points of doctrine . 1. doct. now the dispensation is changed , to be of the natural root , or of the national church of the jews , or the seed of abraham , according to the flesh , as such is no ground of church-membership ; or , 't is no argument to be admitted into the gospel church , or to gospel-baptism . 2. doct. now in the times of the gospel god is , and will be , severe with all ungodly , unbelieving and impenitent sinners he strikes at their root , at the root of all their hopes , false faith , or fleshly confidence whatsoever . 't is the first of these propositions i shall in the first place insist upon and as i may be enabled , explain and prosecute amongst you ; but the time being near gone , let me now with a brief word or two , conclude at this season . 1. caution . take heed on what you build your hopes of justification and salvation , what is that which bears up your spirits : for if you are trees that grow not out of the true root , jesus christ , and the covenant of grace ; if you have not union with the lord jesus , or are not built on that foundation , or corner-stone god hath laid in sion , down you fall ; for now the ax is laid to the root of the trees . 2. enquiry . is not morality a civil and honest life , doing to all as you would be done unto , the ground or foundation of your hopes ? do you build upon this ? if it be so , tremble : remember christ saith , except a man be born again , he cannot see the kingdom of god. joh. 3. 3. if you have no other ground of hope , but from your own moral righteousness , when death comes with his ax , down you will go , and be cast into the fire . 3. consider , all you prophane and ungodly ones , what is that which bears your hopes up , what do you build upon ; is it not on the mere mercy of god , or death of christ : god ( say you ) is gracious , slow to anger , and we therefore have hopes , and do trust to that : christ dyed for sinners , &c. you say right , god is mercifull ; but what then , will you therefore presumptuously go on in ungodly and wicked courses , oh ! know he is just as well as gracious , and will in no wise clear the guilty . exod. 34. 7. except ye repent therefore , ye shall all likewise perish , luk. 13. 3. 5. shall the goodness of god , which should lead you to repentance be thus evilly improved ; i. e. to strengthen your hands , and encourage you to sin against him , and provoke him ? 't is i fear with you as solomon speaks . eccl. 8. 11. because sentance against an evil work is not executed speedily , therefore the hearts of the sons of men are fully set in them to do wickedly . christ 't is true , dyed for sinners , but you have no true faith in him , he dyed to save sinners from their sins , and that they might live to him . see my text , now the ax is laid to the root of the trees , if you believe not on christ , if you are not made new creatures , 1 cor. 5. 17. the ax will cut you down , and that with vengeance , and wrath will at last cast you into the fire : you must learn to know the way of salvation , and how the mercy of god shines forth in a mediator : christ hath satisfied his justice , and by him you must come to god out of christ , he is a consuming fire . abused mercy , o sinner ! will be turned at last into fury ; except you obtain an interest in jesus christ , you are undone ; for the wrath of god is revealed from heaven against all ungodliness and unrighteousness of men , rom. 1. 3. or are you self-righteous persons ? do you build on your own righteousness , like the jews and hypocritical pharises ; you , may be , think your states good , because you are not swearers , drunkards , &c. may be , you read , pray , and hear sermons , and give to the poor , and do much good ; but if you build your hopes of heaven on these things ; down this ax will cut you also : except your righteousness exceed the righteousness of the scribes , and pharises , you shall in no wise enter into the kingdom of heaven , matth. 5. 20. nay , you must be found in the righteousness of christ , all ours is but dung , phil. 3. 8 , 9. you must in a word , bring forth good fruit , every soul of you , or perish , and this you cannot do , till your hearts are changed , and so you become good trees : make the tree good , and then the fruit will be good ; an evil tree cannot bring forth good fruit , &c. all works of unregenerate persons , yea their religious duties , are but dead works , not good fruits , nor can they bring forth good fruits , unless they are planted by faith into jesus christ : nay , i must tell you that gospel-holiness will not save us , it must be the righteousness of god by faith. sermon ii. mat. iii. 10. and now also the ax is laid to the root of the trees , every tree therefore that bringeth not forth good fruit ; is hewn down and cast into the fire . the proposition i am to prosecute , you may remember is this , considering the context , viz. now the dispensation is changed to be of the natural root or the seed of abraham according to the flesh , is no ground for church membership , or no argument to be admitted into the gospel church , or to gospel baptism . you say you have abraham to your father , or you are the children of believers , or you have believing parents : well , but what of this , ( as if john should say ) this will do you no good now , this will stand you now in no steed , this will give you no right to gospel ordinances , nor particularly to gospel baptism ; ' tho' it did to circumcision , and legal ordinances , and jewish church membership . for hager and her son are cast out , that are the old covenant , and the fleshly seed ; this old root and right , now in gospel days is struck at . the ax is laid to the roots of the trees , i. e. to your old standing on the old covenant root , as you are the lineal seed of abraham : the time is come now , that the old covenant , and covenant seed , are to be rooted up , the old house and constitution pulled down ; god is now about to build a new temple , and a more spiritual house , a spiritual temple of living stones ; and rather then he will want materials , he can of these stones raise up children unto believing abraham , and so make good the covenant of grace , or gospel covenant made with him : now you must be united to a living foundation , i. e. believe in christ , whose way i am come to prepare , and make ready fit matter for this new building , namely , the gospel church , which is not to be , by natural descent from abraham as such , but only those who have the faith of abraham ; yea , that faith he had not in circumcision , but in uncircumcision , or before he was circumcised . you must grow out of a spiritual root , i. e. be married to christ ( your first husband , i. e. the law or old covenant is just at the point of death ) that so ye may bring forth fruit to god , rom. 7. 4. but to proceed , i shall prove this proposition , viz. that the dispensation is now changed , to be of that natural root or national church of the jews , or the seed of abraham , according to the flesh , is no ground for church membership , no argument for admittance into the gospel church , or to gospel baptism . 1. because 't is positively said , that there is a change of the whole law , i. e. the levitical priesthood , legal ordinance , legal church , and legal church membership are changed and gone : that so the bettercovenant , and more spiritual church , and church membership might be established ; for the priesthood being changed , there is made of necessity , a change also of the law. heb. 7. 12. 't is so changed , as 't is abolished , to make way for this : ( as the late annotators observe , ) the mutation of the priesthood , indispensably requireth the change of the legal covenant , which hereafter i shall prove , was not the covenant of grace , but is directly called the old covenant ; the covenant of grace is but one , and that never changeth . this was made necessary by the decree of god ( as they note ) who determined , that both the priesthood and law should expire together like , ( say i , ) as an old will or testament doth , when the testator hath made and confirmed his last will and testament . when christ , the gospel high-priest , had ( saith our annotations ) in his own person and work , perfected all of it in heaven , he roots out that order of priesthood , and demolished the temple and city , to which he confined the administration , and scatters the people which would cleave to it ; so as all designs and endeavours of jews , or of apostate christian to repair or restore it , hath been ineffectual to this day . what can be more clear , sirs , then this ? that the old house , or right of church-membership , is overturned at the very root , for if the covenant , for incovenanting the fleshly seed is changed or abolished , and no new law or new precept is given forth for the bringing them in again , what ground is there left for any wise , seeing , and faithful man , to plead for infants church-membership ; but it is evident , the former is true , i. e. that covenant , by virtue of which , they had right to circumcision and church membership ; or out of which root that sprang is gone , changed , and abolished for ever , and no new law or precept is given forth , for the bringing them into the gospel-church , as such . to this text let me add another , which farther confirms it . 2. for if that first covenant had been faultless , then should no place have been sought for the second ; but finding fault with them , he saith , behold the days come , saith the lord , when i will make a new covenant with the house of israel , and the house of judah , heb. 8. 7 , 8. it was not faulty in it self , but holy , just , and good ; it requiring perfect righteousness of him that would be justified , and therefore , could not give life ; the creature being weak and unable to perform the requirements of it ; and therefore , paul saith , what the law could not do , in that it was weak , through the flesh , god sending his own son in likeness of sinful flesh , and for sin condemned sin in the flesh , rom. 8. 3. it discovers sin , and condemns for sin , but could not justifie the sinner in god's sight from sin : he that kept it not perfectly , yea continued not in doing all things written therein , was cursed by it : he that was circumcised , was bound to keep the whole law that rite obliged them , it seems to perform perfect obedience ; and yet some affirm , it was a precept of the gospel covenant ; but more of this by and by : but say some , was not circumsion a priviledge ? did it not profit them ? the apostle answers this question : for circumcision verily profiteth , if thou keep the law , but if thou be a breaker of the law , thy circumcision is made uncircumcision : see how the apostle brings in circumcision , vers 23. thou that makest thy boast of the law , through breaking the law , dishonourest thou god. he , it is evident , shews , that circumcision appertained to the law , to the old covenant , or covenant of works ; for circumcision profiteth if thou keep the law , &c. no profit , no advantage by circumcision , unless the circumcised keep the law ; that is , ( saith the late annotations ) perfectly , to which circumcision obligeth , gal 5. 5. now this being so , the first covenant being weak , and faulty , ( i. e. through the insufficiency and weakness of the creature , he being not able to answer its just demands ; god in his infinite mercy sent his own son , in our nature and stead , to fulfill the righteousness thereof ) he sought and found out the second covenant , and the first is gone , which brings me to the third proof of the point . 3. heb. 10. 9. he took away the first , that might establish the second . there is a first and second covenant , or an old , or a new , the first must not be confounded with the second , nor the second with the first , because quite different in their nature , design and end : the first covenant was made , 't is true , primarily with the first adam , and all mankind in him ; that was the first original , or beginning of it ; and then to him it did give life , whilst he stood by his obedience to it ; but that ministration of it , of which the apostle speaks , and calls the first covenant , was that which god gave to abraham's seed , according to the flesh , by moses . and to assure abraham , that unto his seed should be given that law , or the oracles of god , &c. he gave him the covenant or precept of circumcision , rom. 3. 1 , 2. it served as a pledge of the law , and obliged them to keep it ; therefore under this old covenant , or first covenant , 't is evident , came in circumcision , and the policy and national church of the jews , and all other legal and external rights and privileges whatsoever , both the national church and church-membership ; but when the root was struck at , i. e. the first covenant was took away , all its rights , laws , privileges and appurtenances whatsoever , went with it ; so that now we ( saith the apostle ) know no man after the flesh , 2. cor. 5. that is , we prefer or esteem no man better then others , upon the score of the first covenant , or fleshly privileges , i. e. being of the seed of abraham , or of the church of jews , old things being past away , and all things being become new , all types , sacrifices , priest , and priesthood , legal place of worship , legal time of worship , legal ministers , and legal maintenance of those ministers , the legal church , and legal church-membership , were all taken away , when the covenant was took away ; and thus the ax is laid to the root of the trees , by the establishing the gospel dispensation , the anti-type being come , and the heir come to full age , god deals with us now , no more , as with children in non-age ; but as with men who are come to knowledge and understanding . this i desire may be considered , that whatsoever was a type or shadow , did appertain to the old covenant ; and a great error or mistake 't is , for any to say , the shadows of the ceremonal law were gospel , because they pointed to the gospel ; which mistake i shall farther clear up hereafter , and proceed to the fourth proof . gal. 4. 30. cast out the bond-woman and her son. what is meant by the bond-women agar , and ishmael her son , you may see , if you read vers . 23 , 24 , 25. it is written , that abraham had two sons , the one by a bond-maid , the other by a free woman , vers . 22. but he , who was born of the bond-women , was born after the flesh ; but he of the free woman was by promise . by being born after the flesh , is opposed to him that was born by the promise , the meaning is ishmael ; tho' he was abraham's seed or son , according to the flesh , yet he was not his seed nor son according to the promise , or covenant of grace , god made with abraham . which things are an allegory ; for these are the two covenants , the one from mount sinai , which gendereth to bondage . ver . 24. an allegory , is that by which another thing or things are meant ; or it hath a mystical signification ; more is to be understood then is expressed litterally . i. e. agar held forth the first covenant god made with abraham's fleshly seed , and ishmael the children of the first covenant ; sarah signified the gospel , or the new covenant ; and isaac the children of the new covenant . nevertheless what saith the scripture ? cast out the bond-woman and her son ; for the son of the bond-woman shall not be heir with the son of the free woman . ver . 30. the drift and scope of the spirit of god in ●his place is ( as i conceive ) first , to shew that there were two covenan● made with abraham , ( which no doubt he himself , who is called the friend of god , well understood ) one with his natural seed as such ; the other with his spiritual seed as such . secondly , that the casting out of the bond-woman shews the abrogation of the first covenant , and all the external foederal and fleshly rights and privileges thereof , and the casting out of the seed of the bond-woman , shews the utter rooting out , and rejection of the external and political church-state of the jews . thirdly , that none of the fleshly seed as such , should be heirs and partakers with the true spiritual seed of abraham under the gospel , or have a being in abraham's true spiritual house or gospel church . these things being so , what reason there is for any to plead for infants church membership , by vertue of the covenant made with abraham , let all men consider . see heb. 8. 13. therefore from hence i argue , that whatsoever external rights or privileges the jews had under the old covenant , it signifies just nothing to us , under the dispensation of the gospel ; even no more then a legacy bequeathed in a former will , is pleadible , which is left out in the last will and testament , confirmed by the death of the testator . i would have all men consider , that whether there is any more ground for men from thence to plead for infant church-membership , then for others to plead for ministers to have the first fruits , and the tenths of every man's increase ; or for me to argue thus , every child of a christian is born a member of the christian church ; because under the law every child of the jews , were born members of their church ; ( and it must needs be so then , because theirs was a national church ; ) or for every ministers son to plead for a right to the ministry : for evident it is , that all the sons of the priests under the law , had a right to the priest-hood ; ( tho' they were not to enter into the ministry untill such an age : ) also particularly to dedicate all our first-born to the lord , because the jews were required so to do . nay , i may say more , by the covenant of circumcision abraham's natural off-spring had a right to possess the land of canaan : shall we from thence say , all our seed have an equal right to that promise ; if we could persuade our selves of this , we may think of another holy war , and get our seed their rightfull possession : the like , as touching our keeping their sabbath . lastly , and evident 't is , all that were circumcised had an undeniable right to eat the passover ( which they that assert circumcision was a type of baptism , say , also was a figure of the lord's supper ) and if so , then it follows by the same argument and parity of reason , all our children that are admitted to the ordinance of baptism , may , nay , must be also admitted to the ordinance of the lord's supper ( as indeed they were by the ancient fathers , who first brought in the practice of infant baptism , and so it continu'd for some hundred of years : see exod. 12. 45. all the whole family had a right to eat the passover , except foreigners , and hired servants . but in a word , the ax is laid to the root of the trees , all these jewish rights and privileges are gone with their national , external church state : for as the first covenant , i. e. the bond woman is cast out , so are all her children also . obj. how can this be , that the children of abraham , and so the children of believers , who are abraham's seed , should not have right to gospel privileges and baptism , seeing you cannot deny but that it was the covenant of grace that god made with abraham . answ. i have told you already , that there was two covenants made with abraham ; the covenant of grace was that covenant which is called the promise , which god made with him , and nothing can be more clear , then that the fleshly seed as such , ( tho' they proceeded from abraham's loins , ) were not concerned in that covenant or free promise of grace . 〈◊〉 since this is doubted of by some , and utterly denied by others , viz 〈◊〉 〈◊〉 was a two-fold covenant made with abraham , i shall endea 〈…〉 ke this very plain and evident , tho' indeed , what i have already sa 〈…〉 be sufficient to unprejudiced persons : but to proceed , i shall shew what promises and privileges appertained to the natural seed , as such , and what promises appertained to his true spiritual seed , and none else . first , i will begin with that covenant made with abraham's natural seed , as such , i never yet heard , but that the covenants take their denomination from the promises , and the promises are of two sorts , quite different in their nature , i. e. some domestick and civil promises , especially and absolutely respecting the house and natural seed of abraham and policy of israel . others only respecting those that are believers in christ , or evangelical ; belonging to them the gospel covenant belongeth . 1. the first that belonged to abraham's natural seed as such , that i shall mention , is that of his multiplying his natural seed by isaac . 2. the birth of isaac by sarah his wife , gen. 17. 16 , 19. 3. the continuation of his covenant , with all that should proceed from isaac , according to the flesh , gen. 17. 6. 4. the coming of christ out of isaac . 5. the bringing the natural seed of abraham , by isaac , out of egypt . 6. the promise of giving his natural seed the land of canaan for their possession , gen. 15. 8. now pray note two things : first , that as the covenant of grace bears the name of the promise of god , not a conditional , but an absolute promise ; so likewise say i , these promises , distinct from that free promise , contain the legal covenant made with abraham's natural seed . if you well mind the nature of these promises i have mentioned , you can't so much as once in the least imagine , any of them were made to his spiritual seed as such , i mean , that any of them do , or can concern us gentile believers . secondly , but to put the matter out of doubt , pray observe that the law of circumcision is expressly called gods covenant ; tho' i know some , to strengthen their bad cause , would have it be so called , only by a certain figure ; pray read gen. 17. and god said unto abraham , thou shalt keep my covenant , therefore thou and thy seed after thee , in their generations , vers . 9. this is my covenant which ye shall keep between me and you , and thy seed after thee , every male child among you shall be circumcised , vers . 10. and ye shall circumcise the flesh of your fore-skin , and it shall be a token of the covenant betwixt me and you : and that to this covenant was promised the land of canaan , 't is expressly said in vers . 8. and i will give unto thee , and to thy seed after thee , the land wherein thou art a stranger , all the land of canaan for an everlasting possession , and i will be their god. so in gen. 15. 8. in that same day god made a covenant with abram , ( not abraham ) saying , unto thy seed , have i given this land from the river of egypt , unto the great river euphrates . this covenant , and these promises i assert , cannot belong to the spiritual seed of abraham as such , but were blessings that belonged only to his carnal or natural seed , and directly agree with the covenant made with them by moses , viz. the land of canaan , riches , peace , plenty , and all other temporal and earthly blessings , if they kept god's covenant ( with their church state , and visible worship of god among them : ) now the new covenant it could not be , because that is established upon better promises , and no other people had any right to those outward blessings ; nor were they made only to the elect ones , who were of his natural off-spring , but to his fleshly seed as such , as well as they ; upon that condition , they kept the covenant of circumcision , and conformed themselves to the law god gave them , which they were obliged to do by the covenant of circumcision , as i shewed before . secondly , i shall now shew you , what those promises were , that respect the covenant of grace made with abraham , and his true spiritual seed , as such . 1. i have made thee a father of many nations , ( meaning gentile belie 〈…〉 2. in thy seed shall all the nations of the earth be blessed , gen. 12. 3. observe here what the apostle speaks , and the scripture foreseeing that god would justifie the heathen through faith , preached the gospel to abraham , saying , in thee shall all nations of the earth be blessed , gal. 3. 8. nay , and 't is for ever to be noted , that the holy apostle endeavours to do the very same thing in gal. 3. 16. which i am now about , viz. to prove , that the covenant of grace was not made with abraham's fleshly seed , as such ; read the text , now to abraham and to his seed was the promise made ; he saith , not to seeds , as of many ( meaning his fleshly seed , as such ) but to thy seed which is christ. and then in vers . 29. he concludes , and if ye be christ's , then are you abraham's seed , and heirs according to the promise . you must not reckon from abraham , but from christ : he must be blind that can't discern from hence , that there were two covenants made with abraham . compare these texts with that in rom. 9. 6 , 7 , 8. obj. but the jews might object ( they not seeing nor understanding this twofold covenant ) if we are rejected of god , and rooted out , god is unfaithfull and his promise made of none effect to abraham , and 't is his seed . 1. answ. the apostle answers , they are not all israel , which are of israel . vers . 6. 2. neither because they are the seed of abraham , are they all children , ver . 7. that is , though they be all the seed of abraham , according to the flesh , yet they are not all his spiritual seed , according to that covenant of grace made with abraham , all the true spiritual seed are the children of god , as isaac was , being begotten and brought forth as the product of almighty power , as fruit of god's free promise ; i will come , and sarah shall have a son : see the apostle's further answer , that is , they which are born after the flesh , these are not the children of god , but the children of the promise are counted for the seed , vers . 8. martin luther confirms the same great truth we contend for : paul therefore concludeth with this sentence ( saith he ) that they that are of faith , are the children of abraham ; that corporal birth , or carnal seed , make not the children of abraham before god ; as if he would say , there is none before god accounted as the child of abraham ( who is the servant of god , whom god hath chosen and made righteous by faith ) through carnal generation ; but such children must be given before god , as he was a father ; but he was a father of faith , was justified , and pleased god , not because he could beget children after the flesh , not because he had circumcision under the law , but because he believed in god. he therefore that will be a child of the believing abraham , must also himself believe , or else he is not a child of the elect ; the believing and the justified abraham , not the begetting abraham ; which is nothing else , but a man conceived , and born , and wrap'd in sin , without the forgiveness of sins , without faith , without the holy ghost , as another man is , and therefore condemned . such also , are the children carnally begotten of him , having nothing in them , like unto their father , but flesh and blood , sin and death ; therefore these are also damned : this glorious boasting then , we are the seed of abraham , is to no purpose . thus far luther , on gal. 3. p. 115. thus mr. perkins speaks also : the seed of abraham ( saith he ) is the seed , not of the flesh but of the promise ; and this seed is first christ , and then all that believe in christ ; for these are given to abraham by promise and election of god : moreover , the seed is not many ( as paul observeth ) but one . it is objected , that the word seed , is a name co-elective , and signifies the whole posterity of abraham . answ. it doth sometimes , ( saith he ) but not always ; for eve saith of seth , god hath given me another seed : again , ( he saith ) this one particular seed of abraham is christ jesus , here the name christ , first and principally the mediator , and then secondly , all jews and gentiles believing , that are fit and grafted into christ by faith : st. paul saith , the children of the flesh , those are not the children of god ; but the children of the promise , are the seed of abraham . thus mr. perkins . 2. now nothing is more evident then that by the promise is meant , the covenant of grace , the children of the promise , made with abraham , are children of the new covenant , and so generally owned by all , our true protestant writers ; and this promise or covenant we find , was only made with abraham's spiritual seed , as these two famous writers , and many more positively affirm . 3. yet also it is plain , there was a covenant made with abraham's natural seed , and that they were taken into an external , national church state , and covenant relation with god , and had divers peculiar immunities and privileges granted to them , as so considered ; all which fully evinces , that there was a two-fold covenant made with abraham : certainly none can suppose , but that their church state and legal rights were covenant blessings , and that they begun in abraham ; and that too , by those covenant transactings , god made him , is so clear , that nothing need to be said more unto it ; and i cannot but wonder that our eminent writers , should confound and jumble these two covenants together , as indeed i find generally they do . obj. but some will still object , that tho' this which i have said be granted , i. e. that there were two covenants made with abraham , yet say they , circumcision was a gospel covenant , or did appertain to the covenant of grace . answ. i answer , and positively affirm , that the covenant of circumcision was part of that legal , old , and external covenant , which is done away : and this in the next place i shall fully prove . 1. because the law , or covenant of circumcision , was , it appears , made in the design and end of it , to separate the natural seed of abraham in their national church , standing from all other nations of the world , and to give them the land of canaan , and to keep themselves pure , from mixing among the pople , from whom christ , according to the flesh was to come : and hence it was , that they were not to mingle themselves with the heathens , nor suffer any to join themselves to them , unless first circumcised . will any say that the covenant of grace , or gospel covenant , in the design of it , is to separate all true believers , and all their natural seed ( tho' some of them are the worst of men , i. e. vile and ungodly ) from all other people in the world , in a church state ? if they should affirm this , then the gospel church , for ever ceases to be congregational , but must be national as the jewish church was , which is contrary to the doctrine of the church of england ( whatever her practice is ) doth not she say , the church of god is a company of godly christians , among whom the word of god is truly preach'd , and the sacraments duely and truly administred ? and do not the godly independants say the same ? did christ ever , under the gospel , constitute any one nation , consisting of believers , and their carnal off-spring ( some godly , and some ungodly ) into a church ? read over the new testament , and see whether the direct contrary , is not apparent ; for they were only such , who believed were converted and professed faith in christ , and so were baptized , that were added to the church ; and of such only doth the gospel church consist . 2. but observe the other part of this argument , i. e. circumcision was a token to abraham's natural seed of god's giving unto them the land of canaan , see gen. 17. 7. and i will establish my covenant between me and thee , and thy seed after thee , in their generations , &c. and i will give unto thee , and to thy seed after thee , the land wherein thou art a stranger , all the land of canaan , &c. and ye shall circumcise the flesh of your fore-skin , and it shall be a token of the covenant betwixt me and you , vers . 11. the gospel covenant , the apostle tells us , is established upon better promises , not an earthly canaan , but heaven it self : what , tho' canaan was a type of heaven , that will not mend the matter , for then it follows that it belonged to the old typical and shadowing covenant : moreover , if that covenant was the gospel covenant , our children have an equal right to the land of canaan , with the natural seed of abraham ( as i said before ) and then how did that promise , viz. the possession of canaan belong then to the jews , as their peculiar right only . arg. 2. because there were some to whom the covenant of grace , or gospel covenant did not belong , were , nevertheless , commanded to be circumcised , as ishmael , esau , &c. doth the gospel covenant appertain to scoffing ishmaelites , and to prophane esau's ? no , god told abraham , his covenant should not be with ishmael . as for ishmael , i have heard thee , behold i have blessed him , but my covenant will i establish with isaac , gen. 17. 20 , 21. also , there were others who might be in abraham's family ; who , no doubt , might some of them be in the covenant of grace , that were not required to be circumcised , nor did it belong to them , viz. 1. all his male children , who dyed before eight days old . 2. all his female children . 3. there was also some other godly men , in the days of abraham , to whom circumcision of right did not belong , as melchisedec , lot , job , &c. doubtless , had circumcision been a law or precept of the covenant of grace , all these would god have required to have been circumcised as well as the others ; but the truth is , being in the covenant of grace , gave no right at all to any , no not to the male children of abraham , to circumcision ; but only god's express and positive command to him . arg. 3. 't is apparent , that the jews who were comprehended in that legal and external covenant , made with abraham's natural seed , and were accordingly circumcised , were nevertheless denyed gospel baptism , and their plea , we are abraham 's seed , was rejected by john baptist's . now had circumcision been a gospel-covenant , i see no reason why john should not admit them ; nay , and 't is plain also , that some godly ones of abraham's natural seed , who were circumcised , were nevertheless baptized . what , had they two seals of one and the same covenant ? for circumcision was in force at that time , when many of them were baptized ; for many subjected to that ordinance , before christ dyed , and abolished that rite with the old covenant . 1. from hence it appears , that circumcision was no gospel law , nor did it appertain to the covenant of grace ; but was part of the old legal covenant , which the ax was laid to the root of , and is gone . 2. it also follows from hence , that the covenant of grace , was not the adequate reason of circumcision , but the mere positive command of god to abraham , for the reasons and designs before-mentioned . from whence i argue thus , that covenant that was made with , or did of right belong unto the fleshly seed of abraham , as such , even to ungodly ones , as well as to the godly , was not the covenant of grace ; but the covenant or law of circumcision , was made with , or did of right belong unto the fleshly seed of abraham , as such , even unto ungodly ones , as well as to the godly : therefore the covenant of circumcision was not the covenant of grace . i have shewed you that circumcision did belong to ishmael and to esau , and to all isaac's natural seed , tho' ungodly , and to their male children also ; and i need not tell you what wicked men sprang from isaac's loins , according to the flesh , but let them be ungodly , and not have one dram of new covenant grace in them ; yet they were obliged to circumcise their male infants . this is enough ( one would think ) to convince our brethren , and all that differ from us , that circumcision did not appertain to the covenant of grace , or was no gospel covenant . also let them take heed ( who plead for pede-baptism , from the covenant of circumcision ) how they any more deny to baptize the children of ungodly parents , since the male infants of ungodly parents were circumcised . the truth is , it was not to be enquired , whether the parents were believers or not ? whether they had abraham's faith , or not ? were godly , or not , before their children were to be circumcised ? but were they the natural seed of abraham ? ( that was enough ) it was that according to the express and positive command of god to abraham , that gave their children , if males , a right to be circumcised . arg. 4. that circumcision was no gospel law , or covenant , appears yet further , because all in the gospel covenant , 't is expresly said , shall know the lord , jer. 31. 31. behold the days come , saith the lord , that i will make a new covenant with the house of israel , and with the house of judah , not according to the covenant that i made with their fathers , in the day that i took them out of the land of egypt ; which my covenant they break , although i was an husband to them , saith the lord. ver . 32. but this shall be the covenant that i will make with the house of israel after those days , saith the lord : i will put my law in their inward parts , and write it in their hearts , and i will be their god , and they shall be my people . ver . 33. and they shall teach no more every man his neighbour , and every man his brother , saying , know the lord : for they shall all know me from the least of them unto the greatest of them , saith the lord , &c. pray observe , in the old covenant infants were members , who did not ( when taken into that covenant , and made members of that legal church ) know the lord , nor indeed their right hand from their left . therefore they , when grown up , had need to be taught , saying , know the lord ; and thus , upon this account , every one had need to teach his neighbour and his brother ; but in the gospel covenant , god saith , it should not be thus , for that all , whom he would make that covenant with , should know him , before they were received as members of that church , tho' afterwards 't is granted , they stand in need of further teaching and in this respect , the gospel covenant , and gospel church state , differs , or is not according to the old legal and external covenant , and church state of the jews , as well as in other things ; that being a conditional covenant , the new covenant absolute , i will , and they shall , that was a covenant of works , this of grace , &c. they shall all know me from the least to the greatest ; not one infant then be sure is in it , as a member of the gospel church , they are now required to repent , to believe , to bring forth fruits meet for re●entance . they must be made disciples by teaching as appears by the great commission , mat. 28 , 19 , 20. before baptized ; who are to be members of the gospel church . arg. 5. the covenant of circumcision could not be the gospel covenant , because the terms of it runs according to the sinai covenant , which is said , not to be of faith , but ( 1 ) the man that doth those things should live in them , gal. 3. 22. ( 2 ) life was promised to obedience to it , and death threatned to disobedience . ( 3 ) the promise of the sinai covenant , was the land of canaan , riches , peace , and prosperity , to be blessed in the basket and store ; and so runs the covenant of circumcision , see gen. 17. 9 , 10 , 14. thou shalt keep my covenant , &c. and i will give unto thee , and to thy seed after thee , the land of canaan , &c. ver . 8. and the uncircumcised man-child , whose flesh of his fore-skin is not circumcised , that soul shall be cu● off from his people , he hath broken my covenant , ver . 14. thus ran the law and covenant of circumcision , it was life upon the condition of obedience , death upon disobedience , 't was do and live ; but thus runs not the terms of the new covenant , but directly contrarywise , believe , and thou shalt be saved , are the terms of the gospel covenant ; from whence i shall draw this argument . that covenant that was in the nature and quality of it , as much a covenant of works , as the sinai covenant , could not be the covenant of grace . but so was the law and covenant of circumcision . therefore circumcision was no gospel law or covenant . arg. 6. the covenant of circumcision was of the letter , and not of the spirit . this the apostle lays down , rom. 3. 29. but he is not a jew which is one outward ; and circumcision is that of the heart in the spirit , and not in the letter , whose praise is not of man but of god. doth he not clearly hereby intimate , that circumcision of the flesh was of the law , and not of the gospel ? for by letter , the law is meant , all expositors confess , in that paralell text , 2 cor. 5. who hath made us able ministers of the new testament , not of the letter but of the spirit , see our late worthy annotators , by the letter : here ( say they ) the apostle understandeth the law , or the law , is called the letter , rom. 2. 27. who by the letter and circumcision , doth transgress the law. the law ( say they ) in opposition to the gospel , is called the letter ; and again they say , the gospel is called the spirit , both in opposition to the carnal ordinances of the law , and because christ is the matter , subject , and argument of it . the law kills , but the gospel gives life ; yet some affirm , that law written in stones was the gospel , or a dark ministration of it : what law is it then that kills ? and what was the covenant of works , which as such is taken away ? but no more of that : here 't is plain , circumcision was not of the spirit , i. e. not of the gospel , but of the law. arg. 7. that covenant , in which faith was not reckoned to abraham for righteousness , was not the covenant of grace , or a gospel covenant : but the apostle shews us , that faith was not reckoned to abraham in circumcision , rom. 4. that faith was reckoned to abraham , for righteousness , vers 9. how then was it reckoned when he was in circumcision , or in uncircumcision , not in circumcision , but in uncircumcision ? ver . 10. what need was there for st. paul to argue thus against circumcision , if it were , as our brethren say , a gospel law , precept , or covenant ; and remarkable 't is , that the apostle puts , ( in this chapter ) the law and circumcision together , as being of one stamp , or of the same nature , and excludes them both from the free promise of god made to abraham , which i have shew'd was the pure gospel , or new covenant : reader , see mr. philip cory's solemn call , where thou wilt meet with this , and some other of these arguments largely opened , and his reply to mr. flavel , both worth thy reading . arg. 8. the law or covenant of circumcision , is ( as the said worthy writer observes ) contrary distinguished or opposed ) by the apostle , in rom. 4. ) to the covenant of faith , or gospel covenant , therefore could not be one , nor of the same nature , read 9 , 10 , 11 , 12 , 13 , and 14 , verse● . arg. 9. that covenant or precept that profited none , unless they kept the law , could not belong to the covenant of grace ; but so the apostle speaks of circumcision , for circumcision verily profiteth if thou keep the law , rom. 2. 25. that is , as i have observed , if thou keep the law perfectly , but if thou break the law , thy circumcision is made uncircumcision , that is of none effect . 't is strange to me that circumcision should be a gospel covenant , and yet not profit any , unless they perfectly kept the law , and also obliged them so to do , gal. 5. 3. could a man have perfectly kept the law of the old covenant , he might have thereby been justified in the sight of god , and then no need of a christ to have fulfilled the righteousness of it for us , and in our nature . — but doth a gospel precept oblige any to the perfect keeping of the whole law : how then could this be a gospel precept ? o see how the law and circumcision agree , and comport together in their nature , end , use and design , and never plead for it as a gospel precept any more , unless you have a mind to bring your selves and children under the old covenant , and the curse thereof ; compare this with gal. 5. 3. for i testifie to every man among you that is circumcised , that he is a debtor to do the whole law . not as a late writer says in his opinion , or in his intention that was circumcised , that he was such a debtor : for it may be justly doubted , whether they so thought or not : nay , by the apostle's words it seems otherwise , i. e. they did not think any such thing ( tho' they might seek to be justified by the law , and circumcision , yet not that they thought themselves obliged to keep the whole law perfectly ) but they who were circumcised , were verily obliged by circumcision , to do the whole law , when circumcision was in force . whatsoever mr. john flavel hath said in his late book to the contrary , notwithstanding , in answer to mr. cary : and indeed , the annotators agree with us herein ; thus i find they express themselves . object . but did not the fathers then , by being circumcised , acknowledge themselves debtors to the law. answ. yes , they did acknowledge themselves bound to the observation of the law , and to endure ( upon the breaking of it ) the curse of it , but they were discharged from this obligation , by believing in the lord , jesus christ , who was made a curse for them . arg. 10. the covenant of circumcision could not belong to the gospel covenant , because 't is called , in express terms , a yoke of bondage , act. 15. 10. gal. 5. 1 , 2. now therefore why tempt ye god to put a yoke upon the neck of the disciples , which neither our fathers , nor we , were able to bear . i wonder any should call circumcision a privilege ; the yoke was circumcision , which those false teachers would have put on men , who were believers among the gentiles ; see vers . 1. if the jews had any profit , advantage or privilege by it , it was chiefly , because unto them were committed the oracles of god , or ten commandments , not chiefly , because unto them was given the covenant of grace ; for had it been a gospel covenant , or a rite thereof ( as our mistaken opposers affirm ) he would have said so ; see his words , what advantage then hath the jew ? and what profit is there in circumcision , rom. 3. 1. much every way , but chiefly , because unto them were committed the oracles of god , ver . 2. it did not seal to them the covenant of grace , nor assure them of the blessings thereof ; for so a seal doth all the blessings and privileges of that covenant , to which it is prefix'd , but the direct contrary , i. e. it assur'd them , that they should have the law given to them ; the oracles of god , i. e. the sinai covenant , which law shewed them what a kind of righteousness it was , god did require of all men that would be justified in god's sight ; it was not given to them to give life , or righteousness , but to shew the exceeding sinfulness of sin , and to regulate their lives , to put a curb upon their lusts so hateful to god ; as also , to discover unto them , that nothing short of a perfect and compleat righteousness , could justifie the creature in the sight of god ; and so the law , through the weakness of the flesh , lay'd all men under death and condemnation , exacting hard service , but gave no strength to perform its demands ; it killed , but could not give life : and therefore , as it was a covenant of works , ( do this and live , or the man that doth these things shall live in them ) which christ abolished it by the blood of his cross. and since it appears by what the apostle says , that circumcision obliged ( while it was in force ) to do all the whole law , which he that did not so do , was cursed by it ; 't is evident , that instead of its being a covenant of grace , or the seal thereof , it rather sealed the curses of the law upon them , for their disobedience ; and therefore , such a yoke of bondage , which they nor their fathers were able to bear . circumcision , it appears then , was an earnest to abraham's natural seed of the sinai covenant ; which law was , ( 't is evident comprehended as a covenant of works ) in circumcision , and so circumcision was a part or branch of it ; god then , and at that time , taking his natural seed into an external covenant relation with himself , was thereby , in his wisdom , obliged to give the said law in tables of stone to them , for the reasons , use and end , befo●e mentioned ; and as 't is by our apostle frequently in his epistles hinted , the apostle ( as a learned writer observes ) doth not here begin a discourse , nor to the number of privileges and advantages ; for he names but one in all , but to the quality of this privilege , viz. that it was not an evangelical , or gospel privilege , but only a legal or old covenant rite and privilege ; this is the chief of all the advantages the jews had by circumcision , i. e. there having thereby an assurance , that the law of god , on mount sinai , should be given to them : so much as to the proof and demonstration , that circumcision was no gospel-precept , or covenant . obj. but , perhaps , some may object , if infants as such , were not included in the covenant of grace god made with abraham , how can dying infants be saved ? 1. answ. i answer , must infants of believers be comprehended in that covenant god made with abraham ? or else , cannot any dying infants be saved ? how then were any dying infants saved before abraham's days , or before that covenant was made with him ? 2. i never said no infants were included in the covenant of grace , god made with abraham , but not as such : no doubt , all elect persons , both infants and the adult , were included in the covenant of grace , and had or shall have the blessings of christ's blood and merits ; but the covenant of grace may be considered two manner of ways , or under a two-fold consideration . 1st . the inward invisible blessings , grace , and privileges of it . 2d . the visible and outward administration , or privileges thereof . 1. now who they be , that are comprehended , or included in the inward , and invisible blessings , grace and privileges of it , are only known to god , not to us : but the gospel , or covenant of grace , as to the outward administration , and privileges thereof , only belong to such who know the lord , or profess faith in jesus christ ; and therefore , all that have a right to baptism , and gospel church membership , must first be made disciples , by being taught by the word and spirit of god , and so truly believe in the lord jesus christ , according to the great commission of our saviour , mat. 28. 19 , 20. and the practice of christ himself , joh. 4. 1 , 2. and of his apostles , act. 2. 37. act. 8. 14 , &c. act. 10. and act. 16 , &c. god hath many ways ( as dr. taylor observes ) to save dying infants , which we know not ; he can apply the benefit , and merits of christ's blood to them , in ways we are wholly ignorant of , and ought not to trouble our selves with it : secret things belong to god , but revealed things to us , and to our children . 3. but if we did know which infants would dye , who do belong to the election of grace , or are in covenant with god , yet we ought not to baptize them , because we have no command from jesus christ , so to do ; for it was not the right of infants to be circumcised , because they were in the covenant of grace ( for then all other godly mens children , who lived in abraham's days , would have had the same right that abraham's children had ; nor was it the right of abraham's infants ( whether considered as his natural seed , or spiritual seed , as such ) but it was their right only . by that mere express and positive command of god , to abraham , it was , that , i say , gave all his male infants a right to circumcision , and nothing else : now baptism is also a mere positive precept , as circumcision was then , — therefore none have a right thereto , but such whom christ commands to be baptized , namely believers ; was abraham's females , or his males , under eight days old , circumcised ? or , had they any right unto it , tho' they might be in the covenant of grace ? 11thly , all those that were in the covenant of grace , god made with abraham , had thereby an undoubted right to all the blessings of the said covenant , and also had the privileges , and blessings thereof , by the spirit of god sealed to them , and were made sure of eternal life ; but all those that were in the covenant of circumcision , god made with abraham , or were circumcised , had not , thereby , an undoubted right to all the blessings of the said covenant ; nor had they the privileges , and blessings thereof sealed to them , nor was eternal life made sure to them thereby : therefore , the covenant of circumcision was not the covenant of grace , nor the seal thereof . the major is clear from rom. 4. 16. therefore it is of faith , that it might be by grace , to the end the promise might be sure to all the seed . what seed doth the apostle mean ? certainly all abraham's seed , that the covenant of grace was made with ; and none will deny , but that the promise here comprehends all the blessings and privileges of the covenant of grace ; compare this with that in heb. 6. for , when god made promise to abraham , because he could not swear by no greater , he swear by himself , ver . 13. saying , surely blessing , i will bless thee ; and multiplying , i will multiply thee , ver . 14. and so after he had patiently endured , he obtained the promise , ver . 15. for men verily swear by the greater , and an oath of confirmation , is to them an end of all strife , ver . 16. wherein god is willing , more abundantly , to shew unto the heirs of promise , the immutability of his counsel , confirmed it by an oath , ver . 17. the promise here referrs to the promise , or covenant of grace made with abraham , and 't is as sure to all his seed comprehended in that same covenant , as possibly can be ; the very oath of god is added , besides his faithful word to confirm it ; as to the minor , sure none can dream , that ishmael , or esau , or the ungodly jews that sprung from 〈◊〉 loyns , in their generations , till christ came , had undoubted right to , and interest in all the blessings and privileges of the covenant of grace ; or eternal life , made sure to them : do not we read that some of them were called sons of belial ? and of some of them ( our saviour saith ) they were of their father , the devil . 12thly , all those that were in the covenant of grace , god made with abraham , had thereby a sure and strong ground of consolation , that is , spiritual consolation ; but many of them 〈◊〉 were comprehended in the covenant of circumcision , had not thereby a sure and strong ground of consolation , that is , spiritual consolation , therefore , the covenant of circumcision , was not the covenant of grace ; see heb. 6. 18. that by two immutable things , in which it was impossible for god to lye , we might have strange consolation , who have fled for refuge , to lay hold upon the hope set before us ; which hope we have , as the anchor of the soul both sure and stedfast , and which entereth into that within the veil . now certainly , no man can think , all that the covenant of circumcision did belong unto , had such sure and strong ground of consolation thereby ; for ishmael had none , esau had none , and multitudes more of abraham's natural seed . application . first , i may infer from hence , that they who bring infants of believers into the gospel covenant , or gospel church , err exceedingly , and are severely to be reprehended , there being not the least shadow of ground , for their practice herein from the covenant god made with abraham , secondly , it also appears from hence , that the main pillar of infants baptism , is rooted up , the ax is laid to the root of the trees , the external or natural off-spring of abraham , or by descent from an external faedoral , or covenant relation to him ; or as they are the carnal off-spring of believers . thirdly , from hence also i inferr , that the children of believing gentiles , as such , are not the seed of abraham , to whom the covenant of grace was made : nay , let me tell you , that it appears from hence , that the children of believing gentiles as such , are neither the natural seed of abraham , nor his spiritual seed ; which to open yet more fully , let us now consider all the distinct sorts of abraham's seed , which , i find , were fourfold . 1. christ , personally considered to abraham and his seed , was the promise made , he saith , not as of seeds as to many , but as of one , and to thy seed which is christ , gal. 3. 16. now as the promise referrs to christ , so the infants of believing gentiles , all will say are not abraham's seed . 2. all the elect , or whole body of believers , who have the faith of abraham , and walk in the steps of abraham , these are called abraham's seed : now none can be so blind , as once to suppose , the children of believing gentiles as such , are the seed of abraham . can infants believe in god , as abraham did ? or , can they walk in his steps ? or , which is more , are their natural off-spring as such , of the election of grace ? doth it appear so ? or , doth it not appear , to the contrary ? viz. do not many of their seed prove wicked and ungodly persons , and so liveand dye ? certainly , were they all as such elected , they should be all converted , we are chosen to be holy , &c. eph. 14. 4. and if you be christ's , then are you abraham 's seed and heirs according to the promise , gal. 3. 29. 3. there was another i. e. a natural seed of abraham , to whom the promise was made ; and that was isaac , gen. 21. 22. but the children of believing gentiles as such , or as so considered , are not isaac in that respect , they cannot be the seed of abraham ; isaac was begotten of abraham's natural body according to the flesh , and all spiritual isaac's are regenerated persons . gal. 4. 28. 4. we read yet of another natural seed of abraham , to whom the promise of grace did not belong , as ishmael , and the sons of keturah , gen. 15. 5. but as they were the seed of abraham , none will say the children of beliving gentiles are the seed of abraham : now i affirm , that there is no mention made of any other seed of abraham but these four sorts , if any man can shew a fifth sort , let him : from hence i shall again draw this argument , viz. if the children of the believing gentiles as such , are not the natural seed of abraham , nor the spiritual seed of abraham ; then they can have no right as such to baptism , nor to church-membership by vertue of being abraham's seed : nor are they any ways as such , concerned in that covenant-transaction god made with abraham ; but the children of believing gentiles as such are not the natural seed of abraham , nor the spiritual covenant of abraham : therefore they can have no right as such to baptism , nor to church-membership , by vertue of abraham's covenant ; nor are they any ways concerned in that covenant-transaction god made with abraham . obj. the athenian society in p. 2. of their athenian gazette affirm , that the children of believing gentiles are the spiritual seed of abraham , until by actual sin unrepented of , they are otherwise . answ. to which i answer , ( as i have once already ) that then some of the true spiritual seed of abraham may eternally perish ; for certainly , many children of believers , who when they grow up , proving to be prophane , unbelieving and impenitent persons , and so live and dye , are eternally lost . 1. which if so , the covenant of grace is not so well ordered in all things , and sure , as we believe it is , and the scripture proves it is . 2. 't is also directly contrary to what st. paul positively affirms in rom. 4. 16. therefore it is of faith , that it might be by grace , to the end , the promise might be sure to all the seed , not to that which is of the law , but to that which is of the faith of abraham , who is the father of us all . if this be well consider'd , the plea for our infants , as such , being abraham's , seed is gone for ever : for i from hence argue again , that all that are in that gospel covenant god made with abraham , or are his spiritual seed have the promise of eternal life sure to them : but all the seed of believing gentiles , as such , have not the promise of eternal life sure to them , therefore the children of believing gentiles as such , are not the spiritual seed of abraham . 3. all that are in the covenant of grace , i mean all the true spiritual seed of abraham , have the faith of abraham , and walk in the steps of abraham , and have also all the privileges of the gospel covenant god made with him ; but so have not the natural seed of believing gentiles as such , nor are they by birth , i. e. by being born of believing parents in a better condition than others as such , being all being born in sin , and in the covenant of works : indeed if believers children as such , were in covenant as soon as begotten or born , then they are born in the covenant of grace ; and if so , not the children of wrath by nature , and if in the covenant of grace , then their state is good enough without baptism ; nor doth baptism bring them into it , and if they say as some do , that the children are brought into the covenant of grace by baptism , and so made the children of god , members of christ , and inheritors of the kingdom of heaven , then it follows , they had it not by vertue of being in covenant with their parents ; and then also it would follow , that 't is in the power of men and women to bring their children into the covenant of grace , or keep them out of it ; and so through negligence or ignorance , the parents may damn their children ; and others have power to save theirs , by getting a minister to baptise them . but if they do not suppose their seed as such , are indeed , truly and really in the covenant of grace , what signifies that which they call the covenant , to whom the blessing of the covenant do not belong ? and if it seals not the blessings of the covenant , what doth it seal , or what spiritual advantage do their children receive thereby ? either they have the internal blessings or privileges sealed to them , or else the external privileges thereof , or none at all : now i can't believe they judge they have right ( as such ) to the internal blessings and privileges , for then they must all be saved ; unless those to whom the promise is sure , ( it being confirmed by the oath of god ) may eternally perish ; i know they whom i have to do with , are averse to the doctrine of falling from grace . and if it seals the external privileges of the covenant to them , why are they denyed those privileges ? is not breaking of bread , and church-fellowship , the chief external privileges of the gospel-church ? we know as to bearing the word , prayers of the church , our children enjoy those privileges as far forth , as theirs ; besides , if they be not absolutely in the covenant , but only conditionally i. e. if they believe they shall , &c. even what is that more than what the children of unbelievers have ? shall not they be received into the covenant also , if they believe , and close in with christ ? i cannot learn , that they can inform us of any benefit their children above ours have , who are not baptised , ( or other mens ) by their baptism ; or as they are their seed as such ; tho' 't is evident abraham's natural seed had a right to many external privileges under that dispensation as such ; but i shall now proceed to answer some grand objection made against what i have said . obj. 1. the first is this , viz. there is an exact parallel or parity betwixt circumcision and baptism ; therefore as jewish infants were circumcised , so the children of christian gentiles may be baptised ; thus they argue . ans. i must deny that there is such a parity , or clear parallel , as they intimate between circumcision and baptism ; but if there were , yet the argument is good for nothing : but to prove the first , i. e. and that there is no such parity , but in most things a disparity , will now clearly be evinced . 1. circumcision was a shadow of christ to come , by whom we receive the great antitype of circumcision , i. e. the circumcision of the heart , col. 2. 12 , 13. baptism is a sign that christ is already come ; d●ad , bury'd , and rais'd again . 2. circumcision was a sign of the covenant with abraham's natural seed , above all other nations , and a token to them of many external blessings and privileges : baptism is a sign of the inward and peculiar graces of the spirit the person baptized hath received , if a true subject of that holy ordinance . 3. circumcision only belonged to abraham's male children : baptism belongs to all that believe truly in christ , both males and females , who are all one in christ jesus , no difference in that respect , under the gospel-covenant . 4. circumcision belongeth neither to no male children , but those born in abraham's house , or such who were bought with his money , &c. it did not belong to any other godly man's male children that lived in his days , unless they joyned themselves to his family ; but baptism belongs to all the disciples of christ , or to all true believers in all nations , mat. 28. 19. 20. 5. circumcision was to be done precisely on the eighth day , not before nor after . but baptism is to be done at any time , and is not limited to any precise day . 6. circumcision made a visible impression on the body , which the party might perceive when he came to age of understanding . baptism leaves no impression on the body . 7. circumcision signified the taking away the sins of the flesh , ( or the circumcision of the heart ) baptism signifies the death , burial and resurrection of christ , which circumcision did not . what parity or parallel there is between them , i know not , unless they say that circumcision was the initiating rite under the law , and baptism is the initiating rite under the gospel ; to which i answer , if this should be granted , yet it did not initiate any but male children ; the females were initiated without it , and by the same parity of reason , as dr. taylor observes , no female infant should be baptized , because none but males were circumcised . if they say there is another parity , viz. none were to eat the passover , but those who were circumcised ; so none are to partake of the lord's supper , but such who are first baptized ( we are all baptized into one body , ) yet i must tell them , all those who are circumcised , had a right to eat the passover , and why do they not then follow the paralell and give their children the lord's supper ? as indeed , the first ancient fathers did ( in the declining state of the church ) for many years , they gave children the lord's supper , abusing that text , in the case of baptism , joh. 3. 5. unless a man be born again of water , and of the spirit , he cannot enter into the kingdom of heaven : they taking water there , to be meant of baptismal water , and thought baptism , did regenerate the children , and wash away original sin ; and accordingly , they abused ( and mistook ) that text , in joh. 6. 53. unless ye eat the flesh of the son of man , and drink his blood , ye have no life in you ; and from hence 't was , they gave infants the lord's supper , thinking ( as the papists do ) that our saviour intended the sacrament of the supper . i needed not have repeated these things , and that which follows , but that mr. roth-well of sussex , in his late treatise , still insists on this argument : you have the same in my answer to mr. burket . to this i might add a word or two of a reverend and learned person of our perswasion in this matter , they suppose baptism came in , or succeeded in the place , or room of circumcision ; which may ( saith he ) be understood many ways , as first , that those persons may be baptized , that were heretofore circumcised by god's appointment : and , in this sence , the argument must proceed , if it conclude , to the purpose ; but in this sence it is false , for females were not circumcised , which yet were baptized , act. 8. 12 , 13 , 14. and chap. 16. 14 , 15. and believers out of abraham's house , as lot , melchisedec , job , were not to be circumcised , but believing gentiles are universally to be baptized . 2. ( saith he ) it may be understood , as if the rite of baptism then began , when the rite of circumcision did , or was to end ; but this is not to be said neither ; for john baptist , and christ's disciples , baptized before circumcision , of right , ceased , joh. 4. 1. 2. 3. he answers , that of baptism , succeeding in the place of circumcision in signification ; which , as we have shewed in several respects , it doth not . but secondly , ( as i said ) if there were such a parity , or paralell , between circumcision and baptism , as they intimate , yet it would not do their business ; but thus to argue , as the said learned writer observes , may be very pernitious . for , ( saith he ) indeed if this argument be not warily , and restrainedly understood , an egg is laid , out of which manifest judaism , may be hatched ; but if it be taken restrainedly , it no more follows thence ; but baptism and circumcision , in some things , hold forth the same , which is more plainly said of noah's ark , 1. pet. 3. 22. and the red sea , and cloud , 1. cor. 10. 4. and yet we do not say , baptism succeeded into their place ; much less do we inferr any rite to be instituted in their stead , respecting the same person ; yea verily , it is to be seriously thought on . 1. that by such arguments , drawn from analogies , not conceived by the holy ghost , but drawn out of our wit ; a new kind of instituting r●tes , ( to wit from analogies , ) are brought in ; besides , our lord's precepts , and the apostles examples . 2. this being once said , by a like parity of reason and arguing , it will be lawful to bring into the church , under other names and forms , the whole burthen of jewish rites ; yea , almost out of what you will , to conclude what you will ; for , who shall put a bound to men's feigning analogies , when they go beyond the lord's precepts , and the apostles examples ? it is well known , that the divine appointment of tythes to be paid , and many other things , in the writings of divines , are asserted by this kind of argument ; besides , the rule of christ's precepts , and his apostles examples . 3. hereby will the opinion of the papists be confirmed , who affirm , from 1. cor. 10. 11. the sacraments of the jews , to be types of the sacraments of christians , which is rejected by divines , that dispute against bellarmine . 4. this manner of arguing , will countenance the arguments of the papists , for an universal bishop , because the jews had a high-priest , and justifie a linnen garment at mass , because there was such among the jews ; and for holy-water , purification of women , easter , penticoast , and many more such ceremonies , for which the papists do , in like manner , argue , as appears out of durandus's rationals , and other interpreters : yea , what hinders , but we may give children the lord's-supper , if we argue this way , since samuel , jesus christ , under age , were partakers of the passover ? and , of right , all males were thrice in the year to appear before the lord ; and therefore , it is certain they did eat the passover , &c. least any should take this for a light suggestion , i will add , that grave , godly , and learned men , have often warned , that we are to take heed , that we do not rashly frame arguments from analogies : among others , in their learned writings , in english , john pagit , in his defence of church-government , part 1. chap. 3. pag. 8. and else-where . john ball , in his reply to the answer of the new-england elders nine positions . posit . 2. p. 14. lastly , ( saith he ) it is to be considered , again and again , how by these argumentations , the consciences of men may be freed from the danger of will-worship , and polluting so remarkable an ordinance of christ , as baptism is ; especially this care lies on them , who by prayers , sermons , writings , covenants , and oaths , do deter christians from humane invention , in god's worship diligently , and 't is to be hoped sincerely : thus far this reverend divine . i now might proceed to answer divers others objections , as first , circumcision was a type of baptism . [ 2. ] infants were once in covenant , and never cast out . [ 3. ] circumcision was part of the ceremonial law , which was dedicated by blood ; therefore , no part of the covenant of works , or old covenant . [ 4. ] in circumcision god gave himself to abraham , to be his god , and the god of his seed . [ 5. ] circumcision was the seal of the righteousness of faith. [ 6. ] circumcision was an everlasting covenant . [ 7. ] there is but one covenant of works , and that was made with adam ▪ [ 8. ] paul circumcised timothy , therefore circumcision could not , in it self , oblige to the keeping of the whole law. [ 9 ] the root is holy , therefore the branches . [ 10. ] the privileges of the gospel are restrained , and narrower then the privileges of the law , if children are excluded . [ 11. ] the denying infant baptism , hinders the progress of the christian religion , mr. rothwell , p. 2. finis . the second part is in the press . spiritual songs being the marrow of scripture in songs of praise to almighty god from the old and new testament : with a hundred divine hymns on several occasions as now practised in several congregations in and about london : with a table of contents / by benjamin keach, author of the war with the devil. keach, benjamin, 1640-1704. 1700 approx. 164 kb of xml-encoded text transcribed from 64 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47612 wing k94 estc r30480 11333207 ocm 11333207 47492 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47612) transcribed from: (early english books online ; image set 47492) images scanned from microfilm: (early english books, 1641-1700 ; 1465:8) spiritual songs being the marrow of scripture in songs of praise to almighty god from the old and new testament : with a hundred divine hymns on several occasions as now practised in several congregations in and about london : with a table of contents / by benjamin keach, author of the war with the devil. keach, benjamin, 1640-1704. the second edition. [6], 103 p. printed for john marshal ..., london : 1700. contains texts only. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng hymns, english -early works to 1800. baptists -england -hymns. 2005-05 tcp assigned for keying and markup 2005-06 apex covantage keyed and coded from proquest page images 2005-07 simon charles sampled and proofread 2005-07 simon charles text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion spiritual songs : being the marrow of the scripture , in songs of praise to almighty god ; from the old and new testament . with a hundred divine hymns on several occasions : as now practised in several congregations in and about london . the second edition ; with a table of contents . by benjamin keach , author of the war with the devil . eph. v. 19. col . iii. 16. london : printed for john marshal , at the bible in grace-church-street . 1700. where you may be supplied with most of the author's works . a table of contents of the songs . moses's song page 1 the second part 2 isaiah's song 4 isaiah's joyful song 5 the song of zacharias 6 the song of the blessed virgin 7 the song of simeon 8 the song of the lamb 9 part of hannahs song 10 the song of the lamb 12 a song of praise for the discovery of the plot 18 of the hymns . the eternity of god 5 the immensity of god 6 on the omniscience of god 7 the great wisdom of god 8 god's piercing eyes 9 the power of god 10 god's mercy shining 11 the covenant & faithfulness of god 12 on god's sovereignity 13 god's glorious bounty 14 abounding mercy of god in christ 15 the patience of god 16 another on god's patience 17 on the birth of christ 18 the second part 25th psalm tune 19 on the deity of christ 20 on christ's suretiship ibid. of christs divine love cant. 1. 22 the churches spiknard 23 he 's white & ruddy 24 deliverance from the pit 25 christ at the sinners door 26 all glory to god and the lamb 27 god's glory display'd 28 the soul rent , or glory shining 29 on the great salvation of the gospel 30 look unto jesus 31 the joy of believers 32 christ exalted 34 christ's glory 35 the saint indeed 36 at administration of baptism 37 the drooping spirit revived 38 evil thoughts abhor'd 39 the backslider healed 40 ephraim mixed among the people 41 the good samaritan 42 the voice of the turtle 43 — buy of me 44 a bleeding christ & bleeding heart 45 salvation great and glorious 46 the tender hearts triumph 47 the broken and contrite heart ibid righteousness of christ glorious 48 christ's peny or the laborours hire 49 the blessed death of the saints 50 the happy death of the godly 51 a hymn on psalm . 17 , 15. 52 salvation shining 53 the saints holy triumph 54 the power of god's word 55 boundless mercy 56 a call to obedience 57 spiritual joy encreasing 58 christ our glorious shepheard . 59 truth in its primitive purity . 60 the spiritual bridegroom 61 god's temple plants . 62 christ's vine-yard 63 the noble vine 64 redeeming love 65 spiritual food ibid. the honour of christ's servants 66 christ the saints strength and guide 67 hope for believers 68 the joy of believers ibid. christ's green pastures 69 the fulness of christ 70 to praise god becomes the upright 71 the ax lifted up 72 a hymn of praise 73 treasure in earthen vessels 74 grace abounding 75 hell in a rage . 76 jacob's ladder a type of christ 77 the wonder of pardoning grace 78 the unwearied saint 79 god's court , or , glory near 80 god pardons , guids , and leads 81 a call to young-men ibid. unity of saints 82 infinite mercy shining 83 the joy of repenting tears 84 the saints triumph in christ 85 christ a believer's all 86 go forth by the foot-steps of the flock 87 my beloved is mine . 88 a hymn of praise for the new birth 89 a preparation hymn ibid. saints happy at death 90 saints the salt of the earth 91 — he 's altogether lovely . 92 the rose of sharon . 93 a hymn on cant. 5. 12. 94 desert places rejoyce 95 a ransom found 97 on the resurrection &c. 98 a hymn of praise 99 on the answer of prayers 100 another 101 a sacred hymn on sanctification . 102 several scripture songs taken out of the old and new-testament . with some other spiritual songs ; &c. moses's song , on exod. 15. 1 i to the lord , will sing , triumph in him also ; the horses and the riders he into the sea did throw . 2 jehovah is my song , and my salvation ; my god , for whom i will prepare an habitation : 3 my father's god was he , whose glory i 'll proclaim , jehovah is a man of war , jehovah is his name . 4 proud pharoah , and his host , into the sea are cast , and his great captains drowned be , as through the sea they past . 5 they down to th' bottom sank , ev'n like unto a stone ; jehovah thy right hand in pow'r , most glorious is become : 6 thy right hand hath destroy'd those that against thee rose ; and in thy glorious excellency , thou hast o'erthrown thy foes . the second part. 1 thou didst send forth thy wrath , like stubble them to waste , lord , thou didst blow , and the proud waves , o'erwhelm'd them with a blast . 2 the sea stood up in heaps for israel , ( on each side ) the enemy said , i will pursue , i will the spoil divide ? 3 my lust i will fulfill , my sword draw out will i ? my hand shall now cut them all off , and ruin utterly ? 4 thou with thy wind didst blow , and they were covered , they in the mighty waters sunk , as if they had been lead . 5 lord , who is like to thee , in holiness glor'us , fearful in praise , and also doth things that are marvellous . a prophetical part of moses's song , deut. 32. 1 give ear , o heavens , i will speak , and let also the earth , hear the good words of my own mouth , which now i shall bring forth , 2 my doctrin like the rain shall drop , my speech distil shall as the dew does on the tender herbs , and showers on the grass . 3 because that i jehovahs name will publish and make known ; i will ascribe greatness to god , yea , and to him alone . 4 he is the rock , and perfect too his ways and judgments be ; a god of truth , and without sin , both just and right is he . 3 because their rock unto our rock is not to be compar'd ; yea , though our enemies themselves , as judges should be heard : 5 vengeance is mine , i will repay , in time their feet shall slide , their dreadful day it does draw near , and woe shall them betide . 6 because the lord his saints shall judg , and for them he 'll repent , when none shut up , or lift he sees , when all their powers's spent . 7 then sing ye nations with his saints , revenge their blood will he , and render vengeance to his foes , but kind to his saints be . the song of the prophet isaiah . chap. 5. 1 i to my well-beloved , now , and of his vine-yard ( will sing a sweet song ) which he has set , upon a fruitful hill ; 2 he fenced it , and gather'd out the stones that did offend , he planted it with choicest vine , and it he did defend : 3 a tower in the midst he built , and made a wine-press too , and lookt that it should bring forth fruit , his glory great to show ; 4 but it brought forth wild grapes : alass ! to thee , jerusalem , and judah also i 'll appeal , and to all thinking men ; 5 'twixt me and my vine-yard to judge ; what further do could i unto my vine-yard ? when i loo'kt , no fruit could i espy : 6 instead of grapes , it did bring forth wild grapes : o then go to , unto my vine-yard , i 'll declare what 't is that i will do . 7 i 'll take away the hedge thereof , my anger shall be shown , eat up it shall , and it 's strong wall shall quite be overthrown ; 8 and i will lay it waste , and it not dig , nor prune again ; but there shall come bryers and thorns , and on it fall no rain . 9 for the house of israel , and the men of judah be the pleasant vine-yard of the lord ; but when he lookt to see 10 judgment and true justice done , oppression did espy ; and when he look'd for righteousness , behold ! a bitter cry. isaiah's joyful song . isa . 12. 1 jehovah i will give thee praise , this is the very day , for thou dost sweetly comfort me , thine anger 's turn'd away : 2 behold thou my salvation art , i will not be afraid , jehovah is my strength and song , my trust and saving aid : 3 therefore with gladness i will draw water out of the wells of salvation ( for they be thy people israels . 4 and in that day shall ye all say , praise the lord , on his name not only call , but for his acts lift up his glor'us fame . 5 sing ye unto the lord , for he most excellent things has done ; and this throughout the earth also , is now most fully known . 6 cry out , and shout , and joyful be , all that in sion dwell ; for great the holy one's in thee , o happy israel ! the song of zacharias . 1 let israel's great god and king eternally be bless'd , whose come from heav'n to visit us , and see our bonds , releas'd . 2 in davids house a saviour's rais'd , to sit upon his throne ; this ever since the world began , his prophets have foreshown . 3 that he would save us from the pow'r and malice of our foes ; the mercy to perform to them , which he of old had chose . 4 he call'd to mind how he engag'd his truth , by covenant , his solemn oath to abraham sworn , that he his grace would grant 5 to serve him without fear ; from all our adversaries freed ; and to continue all our days , a holy life to lead . 6 by the remission of our sins , to make salvation known , to all his people every where , his tender mercy 's shown . 7 the day-star from on high is rose , and those who also sit in darkness , he in the right way of peace will guide their feet . the song of the blessed virgin. luke . 1. 1 my soul does magnify the lord , my spirit does rejoyce in god , my saviour , who deserv'st the praise of heart and voice . 2 for his poor hand-maid he regards , whose mind was sore deprest ; and all ages from hence forth shall call me most truly blest . 3 he that is great hath wonders done , and holy is his name ; his mercies hath for ever been to his saints , still the same . 4 he with his strength hath pulled down the mighty from their seat ; and them of low and base degree , are rais'd to honour great . 5 he fill'd the hungry soul , with good , the rich empty remain'd ; his mercy he has call'd to mind , his people help have gain'd . 9 the promise to our fathers made , in the which he long stood , engag'd to abraham and his seed , he hath at last made good . the song of simeon , luke , 2. 29. 1 now let thy servant , lord , depart in peace , to quiet rest , since i have thy salvation seen , and with the same am blest : 2 the prophecies are now fulfill'd , thy promises are true ; and thy mysterious love 's disclos'd , in all thy peoples view . 3 a light to lighten the dark earth , now this bright sun appears , the gentiles shall enlighten'd be , sweet comforts shall them cheer . 4 well may the long expected sight , make israel's joy abound ; before with special favours grac'd , but now with glory crown'd . the song of the lamb out of the revelations 1 all ye that serve the lord , his name see that ye celebrate ; and yet that fear him sing aloud his praise both small and great . rev. 19. 5. 2 o thou great ruler of the world , thy works our wonder raise , thou blessed king of saints , how true and righteous are thy ways , rev. 15. 3. 3 who would not fear and praise thy name , thou only holy one : the world will worship thee , to whom thy judgments are made known . 4 most holy , holy , holy lord , almighty is thy name , which was before all time , and is , and shall be still the same . ch . 4. 8. 11. 5 all glory , pow'r , and honour , thou art worthy to receive ; for all things by thy pow'r were made , and by thy pleasure live . cha . 5. 12. 6 to thee , of right , o lamb of god , riches and pow'r belong ; wisdom and honour , glory , strength , and every praising song . 7 thou as our sacrifice was slain , and by thy precious blood , from every tongue and nation hast redeem'd us unto god. 8 blessing and honour , glory , pow'r , by all in earth and heaven , to him that sits upon the throne , and to the lamb be given . part of hannahs song , 1 sam. 2. [ as 100th psalm . ] 1 my heart doth in jehovah joy , my horn in jah is lift on high ; my mouth 's inlarged o'er my foes , in thy salvation joy will i. 2 there 's none so holy as the lord , no , no , there is none beside thee of other rocks , there is not one ; that to our god compar'd may be . 3 talk ye no more so proudly then , let not arrogancy once proceed out of your mouth , for god doth know , and 't is by him actions are weigh'd . 4 the lord both poor and rich does make , he raiseth up and pulleth down ; thee poor he up from dust does take , and beggars from the dunghil crown . 5 and sets them on a princely throne , in glorious power and dignity ; the pillars of the earth's the lords , the world is his , him glorifies . 6 he keeps the feet of all his saints , preserves them so they shall not fail , the vile in darkness shall be still , for no man shall by strength prevail . 7 the adversaries of the lord , shall broken be both great and small ; the lord from heaven thunder will , and in his wrath destroy them all , 8 the lord shall reign most gloriously , unto the ends of all the earth : and his anointed horn exalt , therefore his highest praise sing forth . the song of the lamb. 1 break out ye saints with joy and sing , to the eternal king ; the angels do blest tidings bring , hosannah in the highest . 2 in bethlehem the babe is born , cease , cease , your bitter mourn , your sorrow now to singing turn , hosannah in the highest . 3 he 's come , he 's come , o happy day ! dark shadows fly away , the substance 's come to christ i say , hosannah in the highest . 4 see how the cherubs clap their wings , the glor'us host now sings ; th' eternal day , see how it springs ! hosannah in the highest . 5 behold the lord baptiz'd by john , and what a glory shone ! the father says , this is my son ! hosannah in the highest . 6 he 's come , he 's come down from above , full of eternal love ; and also sealed by the dove , hosannah in the highest . 7 the dumb do speak , the blind do see , the dead they raised be ; and lepers cleans'd of leprosie , hosannah in the highest . 8 he preaches with authority , god's kingdom doth draw nigh , and pardons all iniquity , hosannah in the highest . 9 behold him now beset with grief , angels bring him relief , they him adore because he 's chief , hosannah in the highest . 10 behold him in his agony , our sins on him did ly , god's justice he did satisfie , hosannah in the highest . 11 behold him now upon the tree ; he cry'd in miserie , oh! why hast thou forsaken me ? hosannah in the highest . 12 ah! hear him make most bitter moan , hearken to his last groan ; for now for us his life is gone , hosannah in the highest . the second part. 1 the first day now it doth begin ; an end is put to sin , eternal righteousness brought in hosannah in the highest . 2 the grave did ope thou didst arise , ye saints lift up your eyes , the morning 's come , all darkness flies , hosannah in the highest . 3 infernal spirits cry and howl , their overthrow condole , for ever now their hopes are cool , hosannah in the highest . 5 now , sin , death , devils and the grave , and th' world which did inslave , are all all o'ercome , and their death have , hosannah in the highest . 6 behold how his sweet arms were spread , whilst his dear blood was shed , that sinners might be gathered , hosannah in the highest . 7 our sins upon thee , lord , were laid , and all our debts hast paid ; of hell we need not be afraid , hosannah in the highest . 8 god's dreadful wrath thou didst appease , guilty conscience to ease , and now canst save whom thou dost please , hosannah in the highest . the third part. 1 christ will begin that work , which he knows must be wrought , if we eternal joys do ever see , hosannah in the highest . 2 lord thou wilt perfect it also , for very well we know , without thee we can nothing do , hosannah in the highest . 3 we that polluted once did ly in filth and misery , thou by thy blood dost purifie , hosannah in the highest . 4 we once were cursed by god's law , dreading death , no help saw , from that sad state thou dost us draw , hosannah in the highest . 5 all kind of sin thou dost pass by , where there 's sincerity , when unto thee , by faith , we fly , hosannah in the highest . 6 from death to life , saints raised be , once bound , but now set free , and made one spirit , o lord , with thee , hosannah in the highest . the fourth part. 1 o happy vnion ! ( is it done ? ) with the father and son , are we vnited and made one ? hosannah in the highest . 2 adoption is a precious thing , made sons of th' mighty king , most precious joy from hence doth spring , hosannah in the highest . 3 communion , lord , also with thee ; nay , with th' whole trinity , what higher blessings can there be ? hosannah in the highest . 4 we at thy table sit and feed , and have what our souls need , and find thy blood , lord , drink indeed , hosannah in the highest . 5 thou supst with us , and we with thee , a joyful sight to see ; sweet is the food and company , hosannah in the highest . 6 thou sayest , thy beloved's mine ? ourselves , lord , we resign up unto thee ; for to be thine ; hosannah in the highest . the fifth part. 1 thy righteousness , o lord , divine , imputed is to thine , by which they do most spotless shine ; hosannah in the highest . 2 thou art the way to god to go , th'truth by which we him know , the life which does to thy saints flow , hosannah in the highest . 3 by thee we justified be , and from sin are set free , and god accepts us all in thee , hosannah in the highest . 4 thou art our prophet , priest , and king , a prophet that does bring such light from whence true joys do spring , hosannah in the highest . 5 a priest that stands 'twixt god and men , who hast atton'd for sin . and hast us brought to god agen , hosannah in the highest . 5 a king that rules o'er all above , and all that here do move ; he 's king of kings , yet full of love , hosannah in the highest . the sixth part. 1 christ is our meat , our drink , our health , our peace , our strength , glory wealth , all things besides thee are but pelf , hosannah in the highest . 2 our mediator surety . and advocate on high , thro' thee , god passes all sin by ; hosannah in the highest . 3 our righteousness and wisdom too , redemption , from all woe , sanctification from thee does flow , hosannah in the highest . 4 what shall i say ? or jesus call ? for he is all in all , and reign he shall o'er great and small , hosannah in the highest . 5 he hath redeem'd us by his blood , when in our room he stood ; and made us priests , and kings , to god , hosannah in the highest . 6 and we on earth with him shall reign ( when all his foes are slain ) for quickly now he 'll come again , hosannah in the highest . a song of praise for the marvellous deliverance of our sovereign king , william , with the church , and whole kingdom , from the hellish plot , discovered , feb. 1695 / 6 1 no change of time shall ever shock our firm affections , lord to thee ; for thou hast always been a rock , a fortress and defence to me . 2 our king preserved is , o god , by thy own hand and mighty pow'r ; thou shield'st him when he is abroad , at home to him a lasting tow'r . 3 the chariot of the king of kings , or troops of mighty angels round , encompass him with rapid wings , and all his foes with shame confound . 4 black thund'ring clouds most thick conspir'd , with threatning rage our face to veil , but at thy brightness soon retir'd : upon our foes falls fire and hail . 5 the lord doth on our side engage , from heaven his throne our cause upheld , and snatch'd us from the furious rage of threatning waves that proudly swell'd ; 6 god his resistless pow'r employ'd , our cruel foes attempts to break ; or else they might have soon destroy'd the best defence that we could make . 7 and gods designs shall still succeed ; romes bloody sons can't stand the test , he 's a strong shield to all that need , and on his sure protection rest . 8 who then deserv'st to be ador'd , but god , on whom our hopes depend , or who , except the mighty lord , can with resistless pow'r defend . 9 o let th' eternal god be prais'd , the rock , on whose defence we rest o'er highest heav'ns his name be rais'd , who with salvation us hath bless'd ' 10 therefore to celebrate his fame , our greatfull voices to heav'n we 'll raise , let nations round dread his great name , and all be taught to sing his praise . 11 god to our king and nation sends ( tho' vile we be ) salvation sweet , deliv'rance to his saints extends , to praise his name therefore t is meet . 12 hosannahs we to thee do owe , let all the nations worship thee , and thee adore , yea thee alone , the father of eternity . 13 thy name in songs we will adore protect thy saints , and keep them pure ; to thee lets live for evermore , since from curst plots we are secure . a feast of fat things &c. containing , one hundred sacred hymns , &c. century 1. hymn 1. the eternity of the great god. in th' regions of eternal light , thou hast most holy god ; from everlasting in thy self , had thy own bless'd abode : before this world by thee was fram'd , or , earth's foundations laid ; or , the vast heavens were spread forth or any creature made . 3 thou didst in glory , lord , abide ; thy being hadst alone , in thy own self , and none beside , was with the holy one. 4 the eternity of thy great name , help us , lord , to adore : from everlasting thy dread fame shone , and shall evermore . 5 thou happy wast in thy own self , and that in th' high'st degree ; to thy essential glory , lord , nothing can added be , 6 thou need'st not us ; what canst thou have from any creatures hand ? yet to ascribe all praise to thee , is thy most just command . hymn 2. the immensity of god , the praise of the dread majesty of the great god above , with trembling heart i would sing forth , o with him fall in love ! 2 but what am i ? poor sorry dust that i should god admire ! be silent then , and let 's give place unto the heavenly quire ! 3 thousands , and ten thousands more of glorious angels , stand ' round thy high throne , and thee adore in songs at thy command . 4 hosannahs they sing unto thee , o lord , continually . they worship and most perfect be ; but , ah! what , lord , am i ? 5 a person of polluted lips ! how shall i then express the depth of thy immensity ? or thy infiniteness ? 6 i from thy presence cannot go ; what place , alass ! is there to hide from thee ? for i do know , lord , thou art every where ! hymn 3. on the immensity and omniscience of god. thy knowledge , lord , is infinite , there 's nothing hid from thee ; thou seest i' th' dark as in the light , our thoughts before thee be . 2 from sight of thy all-seeing eye , o whither can we go ! in all dark places thou dost pry , thine eyes walk to and fro . 3 thro' the whole earth , where can we hide ? o! whither can we fly ? lord , from thy presence ; for thou art far off , and also nigh ! 4 shall we to heaven mount alost , lo , thou art present there ? or , if we should go down to hell , ev'n there thou dost appear ? 5 yea , should we take us morning wings and dwell beyond the sea , there would thy hand have hold on us , and quickly with us be ? 6 nay , if we say , the darkness shall shroud us , lord , from thy sight , alass ! the thickest darkness is to thee , like to the light ? 7 yea , darkness hideth not from thee , but night doth shine as day : let 's praise thee then both day and night , and sing to thee alway ! hymn 4. the wisdom of god great . 1 we of thy wisdom will , o lord , not only speak but sing ; for 't is from hence that all true good to us , o lord , doth spring . 2 thy wisdom and most sovereign grace most gloriously do shine ; let us see it with open face , and praise that name of thine . 3 in thy own wisdom let 's be wise ; thy wisdom let 's adore , and trust in it , so shall we , lord , sing praise for evermore . 4 thy wisdom is a mighty deep , which angels do admire ; creation-work demonstrates it , redemption rises higher . 5 the wonder of thy wisdom , lord , and sublime rule likewise , t is o'er all things , and persons here , and marv'lous in our eyes . 6 all wisdom saints and angels have , from thee it doth proceed ; and from thy wisdom we receive all good things we do need . 7 of thy amazing wisdom then we 'll sing continually ; and unto thee , let foolish men for wisdom daily cry ! hymn 5. god's piercing eyes . 1 ye saints remember god always , remember he is nigh ; nay , with us all in every place , and on us sets his eye . 2 o lord , out of thy piercing sight there 's none of us can go ; thou seest in darkness as in light , and know'st all things we do . 3 't is thy most great and glorious name we should for ever fear ; and unto thee loud praise proclaim , when to thee we draw near . 4 always let us , o lord , we pray , set thee before our eyes , and never grieve thy spirit , lord , by our iniquities . 5 let 's have a reverent awe of thee , and always thee adore and worship in sincerity ; so sing for evermore . hymn 6. the power of god. 1 who knows , lord , what thy power is , thou glorious art in might ; can ought be hard for thee to do , whose power 's infinite . 2 thine arm of strength , most mighty king , both rocks and hearts doth break ; o god thou canst do every thing which thou dost undertake . 3 o'er men and angels thou dost reign , all things thou dost uphold ; thou art the strength of all thy saints , thy power 's manifold . 4 thou power hast for to create , redeeming pow'r's in thee ; thou soon canst too annihilate all things which we de see . 5 none can before thy power stand , nor thy dread strength resist ; thy pleasure thou wilt do we know , yea , all things thou dost list . 6 we of thy power therefore sing , and in thy might rejoyce ; to god our strength , our hope and trust , ; we will lift up our voice . hymn 7. god's mercy shining : or , the chanel of divine mercy over-flowing . 1 we of thy mercy , lord , will sing , o it is infinite ! of all our joys it is the spring , let 's praise thee day and night : 2 our miseries will have an end , but thy mercies abide from age to age , it does extend like to a swelling tide , 3 that flows over all banks and bounds amazing to behold ; o'er all the world thy mercy sounds , o it is manifold ! 4 but thy redeeming mercy , lord , we chiefly do admire ; christ is the chanel where it runs , to raise the wonder higher ! 5 o mercy then ! mercy we need , thy pardoning mercy 's sweet ! preventing mercy does , in christ , with every mercy meet . 6 sinners ! take hold of mercy then ! let saints mercy adore : and for thy mercy let all men sing praise for evermore . hymn 8. the covenant and faithfulness of god. 1 o lord we will exalt thy name , and to thee we will sing ; thy eaithfulness we will proclaim , from whence our hopes does spring . 2 we with our mouths will , lord , make known thy faithfulness always , o help us for to trust in it , and that too all our days ! 3 thy covenant thou wilt hold fast . as thou hast sworn of old ; thy promises from first to last , fulfill'd shall we behold . 4 the heavens they shall praise the lord , for wonders thou hast done ; and all thy saints , with one accord , shall praise thy name alone . 5 thy loving kindness shall not fail ; nor shall thy faithfulness : o sing unto the lord , ye saints , and him for ever bless . hymn 9. a sacred hymn on god's sovereignty . 1 thou lord who didst all creatures make , hast power to dispose of them , as seemeth good to thee : some therefore thou didst chuse 2 unto eternal life and bliss ; and others didst pass-by : or didst them leave to their hearts lusts , and vile iniquity . 3 if thou hadst left all adams race unto their evil way , and not have giv'n one soul thy grace , o who dur'st thee gain-say ! 4 or have charg'd thee to be vnjust , since all deserv'd to die , 't is infinite grace that any be saved eternally . 5 thou sendest thy sweet gospel light to this , and to that place , but dost to many lands deny the word of thine own grace : 6 and some that hear it never feel its power on their heart ; all is as thou art pleas'd to act , and sovereign grace impart . 7 we therefore lord exalt thy name , that with our eyes do see , since thou hast made the difference , all praise belongs to thee . hymn 10. god's glorious bounty : or , grace shining . 1 thy love , o lord , is very great to such vile ones as we ; such who lay dead in trespasses , are quickened by thee : 2 thy bounty to these souls of ours ; who can of it conceive : and those thou dost regenerate this bounty do receive . 3 't is they who are delivered from that forelorn estate , they once were in , when they lay dead ; whose souls , lord , did thee hate . 4 't is they whose souls united be unto thy self , o lord , and have communion too with thee , thou dost this grace afford . 5 death can't dissolve this blessed knot , this union doth remain ; at death such do to jesus go , death unto them is gain . 6 well may such say unto their souls , return unto your rest ! for they at death to glory go , and ly in thy sweet breast . 7 their they do joyn with seraphims , in blessed harmony , to sing and celebrate thy praise unto eternity . hymn ii. abounding mercy of god in christ. 1 is there no mercy in the lord ? sinners ! can you say so ? of mercy sing with one accord , mercy doth overflow ! 2 the waters which are in the sea , and light that 's in the sun , are fewer than thy mercies are , to sinners quite undone . 3 thy bowels yearn in thee to those who in their blood do ly ; if they believe thou wilt forgive all their iniquity : 4 but some will not thy mercy have , they it do not desire ; in the right way , do it not crave ; nor after it enquire ! 5 but you that see the chanel , where mercy doth sweetly run , exalt god's name , and sing his praise , until your lives are done . 6 at death and in the judgment-day , god's mercy you shall find , if you do leave your evil ways and have a changed mind . 7 redeeming mercy that is sweet , and pardoning mercy sure ; in christ all mercies joyn and meet , and evermore endure . hymn 12. the patience of god. 1 what wrongs , great god , hast thou long born ? ( conceiv'd they cannot be ! ) by daring rebels , who provoke thee unto jealousie ! 2 all evils done in every place , before thine eyes they are throughout the world ; and yet dostthou these foes protect , and spare . 3 tho' for man's treason down he fell , by thy revenging hand ; yet he lifts up his bruised bones his maker to withstand ; 4 and , though a feeble foe he be , whom thou like moths can crush , yet still against the bosses of thy bucklar he does rush . 5 o what vile monsters are mankind ! thus given to rebel ! strange thou dost not , lord , smite the earth , and send them quick to hell ! 6 man's sin for vengeance loudly crys , yet patience doth abound ; though justice crys , cut these trees down ! why cumber they the ground ? 7 thy patience still sorbears , we see , o it is infinite ! therefore of it , we , lord , will sing , and praise thee day and night . hymn 13. another on god's patience . 1 would man forbear to seek revenge on such a cursed foe , who strives to murther him each day , and work his overthrow ? 2 but god waves all advantages of wrath , and vengeance too ; and , by amazing patience , doth daring man out-do ? 3 the creature doth disdain his god , by whom he 's cloath'd and fed , yet god still spares this rebel worm , who by the devil 's led 4 to fight against his sovereign with cruel spite and rage ; yet god doth still forbear with him , even from age to age. 5 fools ask not where th' almighty is , but glory to him give : is not his being most fully prov'd in suffering thee to live ? 6 was he not god , he could not bear such weights as on him ly ; weak mortals soon are set on fire , and for revenge do cry ! ! 7 why should not patience make us sing , and god's great glory raise ? lord , let thy patience joyn with love towards me all my dayes ! hymn 14. on the birth of christ . 1 awake my soul , awake my tongue , my glory ' wake and sing , and celebrate the holy birth , the birth of israels king ! 2 o happy night that brought sorth light , which makes the blind to see ; the day spring from on high came down to cheer and visit thee . 3 the careful shepheards with their flocks were watching for the morn , but better news from heav'n was brought ; your saviour is now born ! 4 in bethlehem the infant lies , within a place obscure , your saviours come , o sing gods praise ! o sing his praise for ev'r . the second part , 25 th psalm tune . 1 heaven is come down to earth hither the angels fly , hark how the heavenly quire doth sing , glory to god on high ! 2 blest news indeed , be glad ; simeon o'ercome with joy , sings with the infant in his arms , ; now let thy servant die ! 3 wise-men behold the star , which was their stedfast guide , until it pointed forth the babe : let god be glorify'd ! 4 heaven and earth rejoyce o lord ! and shall not i ? christ he is born ! sinners sing praise , for you he came to die ! hymn 15. a sacred hymn of the deity of christ . 1 in thee , lord christ , we may thy father's glory see ; thou his brightness and glory art , the god-head dwells in thee . 2 thou art a man , yet god , in thee both natures meet , that god and man thou mightst vnite in vnion great and sweet . 3 thou must be man to die : sing praise , ye saints , sing praise ! christ must be god to satisfie ; his glory therefore raise ! 4 such that behold thee , lord , the father also see ; and such a mediator 't did behove thee for to be . 5 thou lay'st thy hands on both , and dost to each display most equally thy dearest love ; and therefore we must say , 6 there 's none , lord , like to thee for in thy self does shine all glories which the father hath , most sacred and divine . hymn 16. on christ's suretiship . 1 lord we 've run out , and wasted all our riches and our store ; and now our credit is quite gone thou wilt trust us no more : unless there is a surety found we must in prison ly , and bear thy dreadful wrath , o god , unto eternity . 3 and therefore jesus thou didst send , no friend had we to bring ; all good from hence , we may perceive , doth from thy bowels spring , 4 't was from the worth and dignity which in christ's person lay , he did god's justice satisfie , and all our debts defray . 5 o let men dread how they despise such sovereign grace and love , because mysterious in their eyes , and also far above 6 depraved reason to conceive , that such who guilty be , should , by another's righteousness , from sin and guilt be free . 7 all praise and glory unto god , and to the son whom we adore ; and to the holy-ghost likewise , be praise for evermore . hymn 17. a hymn of christs divine love , on cant. 1. 1 come near , come nearer yet and move thy sweetest lips to mine ? for why , thy love , who art all love , excels the choicest wine ! 2 like to an ointment poured out , is thy sweet name , and favour ; wise virgins compass thee about , for thy good ointments savour . 3 o draw me with thy cords of love ! we will run after thee ; the king into his chambers hath in love conducted me . 4 thy rays will make our faces shine , ; in thee we will rejoyce ; thy love is better far than vv ine ; thou art the vpright's choice ! 5 but o thou , whom my soul doth love ! tell me , o tell me soon , where feeds thy flock ; where is the place thou mak'st them rest at noon ? 6 why should i stray and lose my way ? till i at last do fall among thy fellows flocks ( as they themselves do proudly call. ) 7 o fairest one ; if thou wouldst know where thou shouldst feed and ly , the foot-steps of the flock will show the way asuredly ? hymn 18. the churches spikenard , cantic . the 1 st . sung at the lord's-supper . 1 our king doth at his table sit , and i that love him well , will pour my spikenard on his feet , which gives a fragrant smell . 2 my well-beloved is to me a bundle of sweet myrrh , and with me he 'll make his abode , and from me never stir . 3 my well-beloved is to me , like to the choicest vvines ; like clusters of the camphire trees , amongst the fruitful vines . 4 o blessed jesus thou art fair , my beauty is from thee ! nay , thou art fair beyond compare , and precious unto me ! 5 let others on their dainties feed , and drink the richest vvine ; my feasts doth all their feasts exceed , when thou say'st i am thine . 6 i therefore will commend him still , and sing unto his praise , he dy'd for me , therefore shall be my joy and song always . hymn 19. he 's white & reddy , sung at the sacrament . 1 my hearts delight is red and white , the lilly and the rose : so sweet a grace adorns his face ten thousand he out-does ! 2 was he all vvhite and was not red ? no sufferer for my sin ? my blood would rest on my own head and no joy have within ! 3 but my dear lord is vvite and red , this mixture pleaseth me ; cause for my sins he suffered who from all sin was free ! 4 what a reviving sight is this ? a righteous saviour ' s blood is th' bath of sin , the spring of bliss most pure , most sweet and good ! 5 his god-head , and his government are infinite and pure ; his eyes are like the eyes of doves , most constant , so indure . 6 his mouth is most exceeding sweet , he 's altogether so ; down from his head unto his feet all joys and comforts flow : 7 o sing his praise for this is he my soul doth so admire ; this is my friend , if you would know , this is my hearts desire ! hymn 20. deliverance from the pit : or , a hymn of thanksgiving for gospel salvation . 1 how great is this salvation , lord , which thou for us hast wrought , by jesus christ our dearest friend , who our poor souls hath bought . 2 thou didst behold us when we lay polluted in our sin ; and to wash us found out a way to make us clean agin . 3 we slaves of sin and satan were , and in strong bonds were bound ; and when we were near to the pit a ransom then was found : 4 thy son out of thy bosome came , our souls to set quite free : all praise unto the blessed lamb , and equal praise to thee . 5 of this salvation we will sing , and will with one accord praise thee , from whom all blessings spring ; ye saints praise ye the lord. 6 thou sav'st our souls , o save this land , great things , lord , thou wilt do ; o haste , o lord , quickly appear , salvation-wonders show . 7 our dust shall wake , our souls unite , and then our glory shine ; our happiness shall be compleat ; halelujah ; amen . hymn 21. christ at the sinners door : or , a song of praise on gospel salvation . 1 we , lord , of thy salvation have a declaration had : o sinners know christ can you save ; rejoyce in him be glad . 2 salvation is brought very near , your saviour also stands now , now , o soul , ev'n at thy door , o yield to his commands ! 3 open to him , before his wrath is kindled in his heart , and he from you , with angry frowns , for ever doth depart . 4 if it a little kindled be , o happy , happy he , thou holy one , who doth believe , and puts his trust in thee 5 ye saints rejoyce , ye interest have in this salvation ; what is it you can further crave ? sing praise to th' holy one : 6 salvation is wrought out for you , your god and christ adore , blessings of life do over-flow ; sing praise for evermore . 7 rejoyce that ye accepted be in your eternal head , and quickn'd are , ( and vnion have ; ) who once in sin lay dead . hymn 22. all glory to god and the lamb : or , a hymn of thanksgiving for the great salvation of christ . 1 now let us sing our saviour's praise , and spread his glory forth ; his honour wholly let us raise that shines through all the earth : 2 who would not fear and praise thy name thou great and glorious one , the world shall worship thee , to whom thy grace and goodness's shown . 3 all glory , pow'r , and honour , thou art worthy to receive , for all things , lord by the were made , and by thy pleasure live . 4 to thee of right , o lamb of god , salvation doth belong , wisdom and praise , glory and strength , and every sacred song . 5 't is thou alone salvation wrought , by thine own arm 't was done , sing praise ye saints whom he hath bought , praise ye the holy one. 6 blessing and honour , glory power , by all in earth and heaven to him that sits upon the throne , and to the lamb be given . hymn 23. gods glory display'd : or , a hymn of praise on the great salvation . 1 what was thy end , o holy god , in our salvation ; but thy own glory ? therefore we will praise thee every one : 2 shall man assume some part of it ? let him ashamed be ; all is of god , all is of grace , all glory be to thee . 3 thou art the sacrificer , lord ; the sacrifice also ; 't is thou that dost sprinkle the blood , and all things else dost do . 4 lift up ye saints , ( exalt on high ) your great redeemer , then he shall have the preheminence ; ye saints say all , amen . 5 sinners , will you praise christ's great name , to whom all praise belongs , and celebrate his glorious fame with joy in holy songs ? 6 of this salvation then take hold , and of it get a part ; then shall ye sing , and not till then , with grace in your own heart . hymn 24. the soul rent : or , glory shining . a hymn of praise on gospel salvation . 1 all the seraphick train above are stooping down so low , to learn o' th' church that mystery past ages did not know : 2 but now the vail is rent in twain , the mystery is vnfol'd , justice and mercy , reconcil'd we do herein behold . 3 we now in gospel days may go into th' holy place , and in a bleeding jesvs see god's reconciled face . 4 ye sinners then this saviour view , that for your sins was slain ; and this salvation slight no more , o look , view him again ! 5 how can ye see him bleed , and still retain your cursed sin ? how can ye see him call to you and you will not come in ? 6 o dearest jesus , if a taste of love be here so sweet , what will it be when we with thee , our dearest lord , shall meet ? 7 o let us sing to him always , and him in truth adore , for the day 's near when we shall be with him for evermore . hymn 25. wonderous grace shining . a hymn of praise on the great salvation of the gospel . 1 o glorious and most holy king , the mighty prince of peace , by thee alone , o holy one , from sin we have release ! 2 o wond'rous love , yea , love indeed , that thou so great and high , who didst proceed from god , should bleed , and for poor sinners dye . 3 the curse which was , o lord , our due thou also didst endure ; and in th' grave lay till the third day our freedom to procure . 4 o depth , o length , o heigth of love , none may compare with thee , so low to lye that we so high at last might raised be ! 5 shall sinners slight thy love , o lord , salvation not regard ? no sin like this so great it is , was ever known or heard . 6 ye saints love you your saviour dear , sing forth his blessed praise ; o love him , and to him adhere , and serve him all your days . hymn 26. look unto jesus . a hymn of praise . 1 look unto jesus , sinners look , if you 'd salvation have , who 's god , the saviour , and none else , ' 〈◊〉 only he can save . 2 come let 's rejoyce with heart and voice before our heavenly king , tribute of praise let us always unto our saviour bring . 3 before the wicked world and hell let us his glory bear ; lord manifest thy glorious name in wonders every where ! 4 let sinners not neglect , o lord , salvation thou hast wrought ; for all that do thou wilt o'erthrow , to hell they shall be brought . 5 o sinners look , and fall in love with jesus , him embrace ; with wonder now his glory view who 's full of grace and truth . 6 ye saints and saved ones rejoyce , and halelujahs sing ; for you are his and he is yours , o praise your god and king ! hymn 27. the joy of believers , and the misery of gospel-neglecters . 1 most free rich grace unmix'd and pure , the gospel does proclaim ; for which , o lord , we do thee praise and sing unto thy name . 2 come saints and sinners also taste this water , milk , and wine , wine without dreggs that off the lees our saviour did refine . 3 here 's pardon without wrath at all , white garments without stain ; a conscience purg'd we may have here , and ease that 's free from pain . 4 we may have all if we receive the blessed lord of life ; but such who do reject this grace shall one day meet with strife . 5 wrath will pursue such wretched souls , and they escape shall not ; but bring upon themselves sad woe , yea , an eternal blot . 6 stand not then to dispute and die , free offered grace receive ; then good and thankful you shall be when once you do believe . 7 and you will say , salvation's great , and the great lord adore ; and sing unto his holy name praises for evermore . hymn 28. christ exalted . a hymn of praise . 1 love ye your lovely lord , ye saints , his praises also sing ; we will exalt thy name , o lord our god , and heavenly king : 2 to him that angels do adore be glory , honour , fame ; 't is he that did salvation work , o sing unto his name ! 3 to him that wash'd us in his blood , who lov'd poor sinners first ; to him that was made sin for us , and was for us accurst ; 4 to him be glory and high praise , o worship at his feet ! in him god's attributes do shine ; in union also meet . 5 who would not honour and admire , who would not thee adore ; who would not this saviour desire , and prostrate fall before ? 6 come let us halelujah sing unto this mighty one ; let sinners bow unto this king who sits upon the throne ! hymn 29. christ glory . a hymn of praise on gospel salvation . 1 sing praises unto god the lord , and call upon his name ; among the people all declare his works , and spread his fame . 2 sing ye unto the lord , i say , ye sing unto him praise ; and talk of his salvation great , exalt your god always . 3 in honour of his holy name rejoyce with one accord , and let the hearts also rejoyce of all that seek the lord. 4 seek ye the lord , o seek the strength of his eternal might ; o seek his face continually in christ , for that is right ! 5 lord thou to us salvation hath made known most graciously ; but such who do the same reject most wretchedly shall die ; 6 wrath will break forth upon them all , that day is very near ; but all thy saints , when christ doth come , in glory shall appear . 7 ye righteous then in god rejoyce , for you most happy be ; salvation great your portion is , and you the same shall see . hymn 30. the saint indeed . or , a hymn of praise for sanctification . 1 ye that are holy and sincere lift up your hearts and voice , sing to the lord and do not fear , you cause have to rejoyce ! 2 the fruit of christ's blest death in you most plainly does appear ; yea , that you are god's own elect , and do his image bear . 3 you shall ascend god's holy hill who undefiled be ; and shall with him in glory dwell unto eternity . 4 but as for you that have a name , but live as others do , you , you shall fall and perish all , god will you overthrow . 5 when godly ones shall joy in bliss , and shall in triumph reign , you mourn shall in that deep abyss , god will your glory stain . 6 o glorious lord , thy spirit then pour out upon us , so that we may live to thee on earth , and unto heaven go ! hymn 31. a sacred hymn on ephesians 4. 4 , 5 , 6. sung at the administration of holy baptism . 1 to the one lord and father dear , who 's high , and above all , we will sing praise , and always fear , and on him ever call : 2 and the one lord we will adore , and divine worship give , and sing his praise for evermore , by whom 't is we do live . 3 to the one spirit , by whose pow'r all saints are born again , we will sing to , and every hour under his wings remain . 4 in the one faith we will rejoyce , th' doctrin of faith is one ; and in that faith we 'll lift out voice and sing till life is gone . 5 in christ's one babtism also let us establish'd be ; let these thy children find it sweet who now have obey'd thee : 6 let such who for another plead , which is , lord , none of thine , ashamed be , and see the need of further light divine . 7 in unity of thy one church let each of us abide , and find our comfort to be such which none meet with beside . hymn 32. the drooping spirit revived . 1 come drooping saints , ye princely ones , why do your heads hang down ? tho' some do sall yet grace shall you with glory ever crown . 2 christ bids you ever to rejoyce , again he says rejoyce , whatever sin or satan saith 't is your beloveds voice . 3 why should you be discouraged , o heirs os special grace , for goodly is your heritage , and pleasant is your place ! 4 what e'r discouragments you find , our christ can answer all ; his arms are ready to lift up when you are near to fall . 5 you have had a sweet taste of god , he is to you most dear ; you feel the power of his word , be therefore of good chear ! hymn 33. evil thoughts abhorr'd : or , heart-purity 1 thy power , lord , is very great , to change the thoughts of men ; if evil thoughts so hatful be , o let us loath them then ! 2 lord , who can all his errors see ? o cleanse my heart within from evil thoughts ; and keep thou me from all presumptious sin ! 3 o let not sin have power to reign in me at any time ; and so shall i be free from stain , and ' scape the greatest crime ! 4 blessed , o blessed , are the pure , who pure are still in heart , that keep thy testimonies sure , and from all sin depart . 5 they 're such that cause have to rejoyce , thy praises forth to sing ; and unto them new comforts shall from thee , lord , daily spring : 6 they pardon'd are , and in thy love do evermore remain ; they born are also from above , and shall with jesus reign . hymm 34. the backslider healed : or , mercy for backsliders . 1 believers now , what have you more , what have you more to do ; but to sing praise to god on high from whom your help doth flow ? lord thou art good , thy mercy 's great , thy promises most sure ; salvation 't is which thou hast wrought , christ's blood did it procure . 3 exalt by faith your lord on high , through off your vnbelief ; and trust in christ continually , in whom is your relief : 4 say there is hope , and we do come , we come , o lord , to thee ; for thou alone , lord , art our god ; thy name exalted be ! 5 backsliders then return and sing , god will forgive you all ; and make you so firmly to stand that you shall never fall . hymn 35. ephraim mixed among the people . 1 the pure in heart are thy delight o thou most holy one ! all they that do what things are right may sing thy praise alone . 2 all mixtures , lord , in doctrin and practice , thou dost hate ; ourselves , therefore , with wicked men let 's not associate ! 3 and so shall we , lord , with much joy our hearts lift up to thee ; and nothing shall our peace destroy whilst circumspect we be , 4 let such that mingle not themselves thy praises therefore sing ; and to thy people let men join in faith , to praise our king. 5 come out of babel then all ye , and be ye seperate ; depart all godly ones , and flee before it is too late ! 6 o touch not the polluted thing , and god will own you then ; and drink you shall of his sweet spring ; thus sing , and say , amen . hymn 36. the good samaritan . 1 sinners rejoyce who wounded be , your blest physician 's near ; his oyl will heal his wine will cheer , our sickness he did bear : 2 't is jesus praise that we will raise , and set his glory forth ; there 's none like thee , all saints do see , in heaven or on earth . 3 thy blood 's our balm , who hither came to die upon the tree ! therefore , o lord , with one accord we will sing praise to thee . 4 thou hast a salve for every sore ; didst dye that we might live therefore to thee continually all praises we will give . hymn 37. the voice of the turtle heard in our land. 1 thy precious blood was shed , o lord , my soul to purge from sin ; which purchas'd grace my soul to change , when shall this work begin : 2 in sinners hearts , o now impart , that grace that they may sing : o own thy word , most holy lord , our god , and gracious king ! 3 the harmless turtle 's pleasant voice is heard , lord , in this place ; let fig-trees put forth their green figs , young converts deck with grace . 4 arouse ! the summer will soon pass , your day of grace will end ; o come to christ , whilst he doth call , and does his love commend ! 5 see how the saints do bud in grace , what gracious fruits abound , upon this liberty for all to hear the joyful sound : 6 arise , you who yet sleep in sin , make hast to come and live ; so shall you sing and joyful be , and honour to christ give . hymn 38. — buy of me . 1 come buy of thee ? lord let us see what 't is that thou dost sell ! the pearl of price and paradice , o lord what tongue can tell 2 what their worth are ! what fool is there who doth refuse to buy ? a bargain 's here ! and 't will appear so to eternity . 3 this pearl excells the rich beryl , the onyx and the sapphire ; rubies so rare can't with 't compare , no , nor the gold of ophir ! 4 begone vile lusts as things accurst , let every soul then say , this pearl will i purchase and buy without further delay ? 5 let 's look about , our glass runs out , and take such good advice ; what e'r you see the terms to be , to come unto the price . sing , sing , god's praise , you ought always , who this rich pearl have ; what would you be , what more can ye ask , seek , desire , or crave ? hymn 39. a bleeding christ , and the bleeding heart . 1 how gracious and how good , o lord , art thou to sinners vile ; thy wrath is o'r , and thou on us , in jesus christ , doth smile ? 2 sing praise ye tender-hearted ones , lift up god's praise on high ; for you shall live for evermore , yea , live and never die . 3 behold a bleeding christ ! o see his side , how did it run with purple gore ? can ye forbear to grieve , shed tears , and mourn ! 4 but did he die , and in our stead , that we might never die ? o love this lord , and sing his praise ; and on him all rely ! 5 the fruits of christ's most blessed death in bleeding hearts appear ; their sins , they see , have wounded him , and pierc'd him like a spear . 6 they look to him , therefore they mourn , and yet by faith rejoyce ; they cann't but grieve , nor yet forbear to sing with cheerful voice . hymn 40. salvation great and glorious . 1 great god of love send from above thy new jerusalem ; on jesus's head cause thou to spread his sparkling diadem . 2 hosannah sing continually , our jesus comes apace ; bow every knee ; all hell shall flee from th' terror of his face . 3 salvation high is now come nigh , salvation great indeed ; o sinners see and saved be by jesus who did bleed ! here 's life for you that believe do , the terms most easy are ; o come and drink before you sink i' th' depths of hell's dispair . 5 sing praise , sing praise , god's honour raise , ye who salvation have ; dear jesus love , who from above came , your poor souls to save : 6 now heavens work is here begun , the work of singing praise ; most holy live , rejoyce and sing until you end your days . hymn 41. the tender hearts triumph . 1 you tender-hearted souls rejoyce , and sing god's praises forth ; in sacred hymns lift up your voice whilst here you live on earth : 2 for god bestowed hath on such new covenant true grace ; and though they grieve and sorrow much , they shall lift up their face . 3 't is a new spirit that 's in you , your heart of stone is gone ; the bleeding heart shall sweetly sing when this sad life is done . 4 sin unto you most grievous is , you cannot it endure ; o is it thus ! then sing god's praise , for you shall sing for ever . hymn 42. the broken and contrite heart . what cause of joy ye saints is here ? have you a tender heart ? lift up your heads , be of good cheer , you have a blessed part ! 2 o lord , we praise thy holy name , for offering precious grace ; let us believe , so let us sing , for happy is our case : 3 thy word can break a heart of stone ; o lay on gracious blows , to sinners , and also to saints , let 's see what mercies flows . 4 a broken heart 's a sacrifice most choice , o lord , to thee a broken christ , and broken hearts , most sweetly do agree . 5 thou wilt , lord , dwell with contrite ones , and them revive also ; upon the humble sincere soul all lasting blessings flow . hymn 43. righteousness of christ glorious 1 christ's righteousness imputed is , to those who do believe ; sing praise to christ , and god on high , who do this grace receive . 2 your wedding garment is a sign of joy and sweet delight . sing praise , o soul , for thou art his , sing praise both day and night . 3 in this may saints rejoyce always , 't is this doth make them glad ; such may rejoyce well all their dayes who are so bravely clad . 4 your wedding robes they are , o know , richly embroidered ; no princess was e'er cloathed so , that king did ever wed . 5 it shines bespangled with gold ; and such who have it on the king with joy doth them behold , and loves to look upon . 6 how may we then continually in jesus christ rejoyce , and sing to him melodiously , with heart and cheerful voice ? hymn 44. christ's penny : or , the laborours hire . 25th psalm tune . 1 lord , happy are those souls who hired are by thee ; for such that thou approvest of they saved all shall be : 2 great 's their reward , o lord , their penny is not small ; they have a god , a christ have they , a crown ; they shall have all. 3 then sing ye chosen ones , his praises now set forth ; and in his vine-yard faithful be whil'st you do live on earth . 4 rewards of grace excell such which from debts arise ; rejoyce in god ye saints always , and your dear saviour prize . hymn 45. the blessed death of the saints : sung at the funeral of that vertuous gentlewoman , mrs. elizabeth bright ; decemb. 7th . 1693 / 4. 1 thy word , o lord , doth comfort those who on thee do believe ; yea , all of them which thou hast chose thy quick'ning grace receive : 2 in life it is a cordial sweet , at death it doth revive ; such comforts do thy saints meet with , of which , death can't deprive . 3 a door of bliss to weary saints , thou art ( grim death ) become ; secured is the jewel safe , whilst earth the corps intombs . 4 by death the saints do enter rest , prepar'd ready above ; they are for ever swallow'd up in endless joys and love. 5 cease grieving then for such who are to blessed jesus gone : for they in glory shine most bright , and the blest prize have won , hymn 46. the happy death of the godly : sung at the funeral of mr. john tredwel . 1 return to god , your resting place , ye sinners with all speed ; by christ , to god you must approach , for all things you do need . 2 lord there 's no rest for to be found but in thy self alone ; high praises therefore forth shall sound to thee the holy one ! 3 we sing below , but they above , in crowns excelling gold , triumph in their eternal bliss , amazing to behold : 4 and each of them in majesty do represent a king ; yea , angels like in dignity ; and with the cherubs sing . 5 immortal robes they all have on , and shine like to the sun ; let us prepare to follow them ; our glass will soon be run , 6 death is a sleep , it is a rest from all our sorrows here ; let 's so believe that we with christ in glory may appear . hymn 47. psal . 17. 15. — i shall be satisfied when i awake with thy likeness . sung at the funeral of mrs. sarah wilmot , july 14th , 1694. 1 sing to the lord , ye saints of his , and thankfully express how sweet the due remembrance is of his pure holiness : 2 and tho' his anger burns apace it quickly slacks again ; but , lord , thy favour and thy grace for ever doth remain . 3 tho' sorrows lodge with us all night , which makes us weep and mourn , yet joy comes in at morning light , and makes a sweet return . 4 by death thy saints enter to joys prepar'd for them above ; and the're for ever shall remain in endless life and love. 5 o there they see as they are seen , with clear unclouded views ! o there they hear lord ! nothing else but sweet and glorious news ! 6 anthems of joy , of love , and praise ; and hallelujahs sing ; who would be fond of this vain world , from whence such sorrows spring ? 7 we shall be fully satisfied when we awake and rise : if we do sleep in jesus christ we then shall win the prize . hymn 48. salvation shining . 1 o sing ye now unto the lord , a new and pleasant song ; for he hath wrought by his right hand ; to him doth praise belong . 2 salvation is , lord , wrought by thee , from sin from wrath and hell ; o sing to god continually , all who in sion dwell ! 3 't is thee , o lord , we will exalt , and spread thy glory forth . for thy right hand hast wonders done for us , who dwell on earth : 4 our enemies that are within , thou hast , o lord , brought down ; our foes also , that are without , by thee , are overthrown . 5 ye righteous in the lord rejoyce , his holiness proclaim ; be thankful , and with heart and voice sing to his glorious name : for why , the lord our god is good , and he has heard our cry ? since on our side , lord thou hast stood , let 's praise thee till we die. hymn 49. the saints holy triumph . 1 tremble all you who rest upon a form of godliness ; as also ye that do draw back , whether 't is more or less : 2 rejoyce ye saints and do not fear you all are in christ's hand ; there 's not a soul that is sincere but firmly it doth stand 3 upon a rock , and ne'er shall move , nor fall away ; besure gods own elect , who do him love , all trials shall endure . 4 come saints , triumph , in the dear lamb , your lord , that once did die ; we that believe in jesus , have e'erlasting caufe of joy . 5 come law of god , what hast thou now of us for to demand ? thy curses all did meet in christ ; who in our stead did stand : 6 tho' such do sin thou canst not curse , thy curses all did ly upon our bleeding lord , when he , our sacrifice , did die ? 7 come justice , where is now thy charge ; what hast thou now to show ? we do to thee present the blood which from christ's sides did flow : 8 we shall not fall who do believe ; well may such sing ; therefore draw back they can't so as to die ; sing praise for evermore . hymn 50. the power of god's word . 1 o lord , 't is matter of high praise thy word on us doth shine ; but happy they who feel it's rays , and glorious power divine . 2 o let poor sinners feel their sin prick them , as with a sword ; and purge out all that filth within ; so will we praise thy word . 3 enlightened souls have cause to sing , who wounded were by thee ; true cause of joy to such doth spring ; for they , lord , he aled be ; 4 and now in robes , most richly deckt , they to the king are brought ; surpassing angels ; for have they a robe so richly wrought . 5 we therefore throw our crowns below thy high and glorious throne ; and must all say , both night and day , thou worthy art alone , 6 all glory , pow'r , and praise to have , by us for evermore ; thus let us sing unto our king , and him in heart adore . hymn 51. boundless mercy . 25th psalm tune . 1 of mercy still , o lord , we will together sing ; and in sweet sacred songs os praise exalt our glorious king : 2 let heart and tongue rejoyce , and say , who 's like to thee ? among the gods there 's none that thus forgives iniquity . 3 we did not pardon crave , when in our blood we lay ; but t' was free grace that moved thee our cursed debts to pay . 4 this pardon is this day to sinners offered ; oh! is there none that will come in , whilst out thy hands are spread ! 5 you happy are , o souls , who now forgiven be ; and also over a short time you will it clearly see 6 then sing , tho' in the dust you ly a little while ; a day is near that will make all god's pardon'd ones to smile . hymn 52. a call to obedience . 1 thine ordinances are , o lord , like pipes that run with wine ; we praise thee now with one accord , for each command of thine . 2 repent ! lord that 's a mighty thing ; but all who do not so , thou down to hell at last will bring , thy wrath to undergo . 3 believe ! and shall we saved be ? o blessed be thy name ! for works can't not us justifie , since sinners we became . 4 baptized be ! lord , some we fear do not of that approve ; but such who are indeed sincere , and truly do thee love , 5 will do whatever thou dost say ; each precept , lord , is right ; and that which some do loathe and hate , is lovely in thy sight . hymn 53. spiritual joy increasing . 1 rejoyce ye that in houses dwell , in houses made of clay , for bodies of the saints excell ; and shall another day : 2 lord shew unto thy servants all thy favour and thy grace ; and let us all both great and small behold thy glorious face . 3 o put great joy into our hearts , so will we sing to thee : and cause have more than those whose corn and wines increased be : 4 sing to the lord in righteousness , his face do you behold ; in christ , god doth you richly bless with blessings manifold . 5 god is your god , you vnion have through christ , with him again ; your bodies and your souls are his , so ever shall remaiu : 6 some joy in wealth , and others do in pleasures much abound ; but such alone have cause of joy that have gods favour found . hymn 54. christ our glorious shepheard . 1 now let us to our shepheard sing ; the shepheard of the sheep ; blessed are they , o happy souls , whom thou , lord , christ , doth keep : 2 and will you then go still astray , o see the shepheard's come , he 's come to seek , to search and find , and convey you all home . 3 he looks about to see if he can find you in his fold ; can you forbear for to return , how can your love be cold ? 4 ah! he for you did shed his blood , he for his sheep did die ! and will you , souls , your dearest lord again now crucifie ! 5 besides , the wolves are got abroad ; o hear your shepheard's voice ! o sing unto your blessed lord , and in him all rejoyce : 6 thou art our shepheard and our guide . our prophet , priest and king , thou art our life , our light our hope , from thee , our joys do spring . 7 then ravish'd with thy sacred love , let us thy glory raise ; and mount our souls to heaven above , in songs of lasting praise ; 8 and hate to mind a strangers voice , thy doctrine let us hear , that we with thee may all rejoyce , when thou , lord , shalt appear . hymn 55. truth in its primitive purity . sung at the administration of baptism . 1 now let us make a joyful noise , and sing unto the lord ; and in god's fear unite our joys , in him with one accord . 2 o blessed day , in which we see god's ordinance restor'd ! worthy art thou , o holy one , to be in truth ador'd . 3 dark clouds of error god expells , and truth shines splendently : o may our brethren be convinc'd , give them a seeing eye : 4 you that believers are , arise , and all baptized be ; take heed you do not still dispise christ's holy baptisme . 5 and let us all thy name , o lord , for evermore adore ; that thy blest institutions are restor'd as heretofore . 6 if every truth , lord , be by us receiv'd in sincere love , it will to us an evidence be , we born are from above . hymn 56. the spiritual bridegroom . sung at the administration of baptism . 1 how pleasant is it , for to see poor sinners to espouse their dearest lord , who only is , the blessed sharons rose . 2 't is thou , lord jesus , we do preach , and thy high praises sing ; thou art our all , all grace's from thee , and spiritual blessings spring . 3 o who is like , lord , unto thee , thy beauty doth exceed ; thy glory is so infinite ; in thee 's all things we need : 4 there 's none thy glory can set forth , yet thou dost condescend to be the bridegroom of our souls , our joy , our god , our friend . 5 be thou to us above all things ; chief of ten thousand be ; let those enamouring lips of thine , endear our souls to thee : 6 o let thy saints be ravished with love begetting love ; fill'd with eternal joys divine , which flow down from above ! 7 o then with angels sing the praise of your most sacred friend : the glory of christ jesus raise , until your days shall end . hymn 57. god's temple plants . 25th psalm tune . 1 ye sinners now come in , christ doth invite you all ; return , return , make angels sing , return for christ doth call : 2 lord , thou art merciful , most ready to forgive , and pardon all that come to thee , and do thy son receive . 3 o leave your wicked ways before it be too late ; for those that love , and live in sin , god's soul doth loathe and hate : 4 but like a cedar tree , which lebanon forth brings , the just shall grow and flourish so as laden palm-tree springs . 5 god's temple plants shall thrive , in his blest courts each one ; and still produce their fruitful juice , when they to age are grown : 6 still fat and flourish shall , god's justice to express ; our rock is he , most pure and free from all vnrighteousness . 7 then sing his praises forth , him honour and adore ; for you shall sing unto your king in glory evermore . hymn 58. christ's vine-yard . 1 thy vine-yard , lord , was purchased , though wild it once did ly , and barren was as any ground thou couldst on earth espy ; 2 but thou much cost and pains hast shewn , that it might fruitful be . thy sun doth shine , and rain doth fall on it continually . 3 all praise therefore to god on high , how great is thy blest care of thy own church , and every soul who truly are sincere . 5 we will the praises of the lord in sacred hymns set forth ; and sing therefore with one accord , whilst we do live on earth , hymn 59. the noble vine . 1 there is on earth a noble vine , set in a fruitful place ; the root thereof is all divine , and full of precious grace : the lord by his right hand did plant this vine , and vine-yard too ; and shines upon each gracious saint , and waters it also . 3 into this vine-yard we are call'd , whilst others idle stand ; lord help us all to work therein , and yield to thy command . 4 thy care is great of thy own church , thou watcheth it each day ; but fruitless trees thou wilt pluck up , and throw them quite away . 5 but wilt prune such that fruitful be , we therefore thee adore , and in sweet hymns we 'll sing to thee , now and for evermore . hymn 60. redeeming love. 1 o that we could as angels do aloud god's praises sing , for wonders of redeeming love , from whence soul peace doth spring . 2 shall man , who at the gates of hell did pale and speechless ly , not find a tongue , and time to speak ? stones against such will cry 3 then ye , th' redeemed of the lord , your thankful voices raise ; who reconciled are to god ; sing your redeemers praise : 4 sing and triumph in boundless grace , which thus hath set you free ; exalt , with shouts , all who believe , your god continually . hymn 61. spiritual food . 1 our souls o lord , think thou upon , let us not them forget ; but cloathe them , o most holy one , and give them precious meat : 2 thou hast thought on our souls , we know , when they in blood did ly , for which we praise thy holy name , and will thee magnify . 3 how good art thou , to us , o lord , what plenteous food have we ; our paths drop fatness , therefore we 'll sing praises unto thee . 4 put us , o lord in remembrance the needful thing to do ; that satan may never prevail , nor work our overthrow . hymn 62. the honour of christ's servants . 1 ye servants of the lord of hosts who in his vine-yard be ; who wait on him , and do his work , praise him continually : your honour , o it is not small , if you accepted are ; and servants be , then you are all both sons , and daughters fair . 3 nay he espoused hath you too , and in his bosome will lay you to all eternity , your souls with joy to fill . 4 o then sinners , yield now come in , christ's servants to become ; so shall you have all crowns at last , and shine in his kingdom . the praises of this , lord , let us with joyful hearts sing forth ; or there is none like unto him in heaven nor on earth . hymn 63. christ the saints strength and guide . o lord we praise thee with our souls , thou dost us warning give of the great dangers we are in , and tell'st us how to live. 't is thou must give us pow'r and might , that we may watchful be ; o give us strength , that day and night we may sing praise to thee ! our steps direct , our souls protect , and in the way of peace lead us , we pray ; then to th' last day our joy will never cease . thou wilt not leave us , we do know , to fight , or war , alone ; but wilt assist us evemore , until all danger 's gone . worthy art thou , therefore , o lord , of praise continually ; let all that is in us give thanks , and praise thee till we die. hymn 64. — but they said , there is no hope . 1 lord , of thy mercy we will sing , thy mercy hath no bound ; they that have said , there is no hope , thy mercy sweet have found . 2 sinners break forth , and in amaze , do you rejoyce , and say , there 's hope , that we may mercy find , believe , and do not stay . 3 o lord , thou dost not look that men should worthiness obtain : or some inherent fitness get , much less be born again , before that they take hold on thee , but presently believe ; and on thy promise lay fast hold , and ghrist strait-way receive . 5 glory to god , glory to christ , let sinners say no more , there is no hope ; let all believe , and thy free grace adore . hymm 65. the joy of believers : or , the power of christ's intercession . 1 thy intercession , holy lord , doth yield us joy and peace . we therefore will with one accord , from singing never cease : o thou exalted priest of god , who hast thy father's ear ; all glory and high praise to thee , who our sad shame didst bear . 3 thy blood was shed , and we are fed and nourished by thee ; and by thy intercession are preserv'd continually . we need not fear what doth draw near , because thy pray'r is heard ; for thou , according to our day , wilt strength to us afford . ye saints rejoyce , lift up your voice , christ is at god's right hand ; between god's wrath and our poor souls he evermore doth stand . hymn 66. christ's green pastures . sung at the administration of baptism . 1 o thou beloved of my soul , thou hast a people free from all baese mixtures . cleansed clean ; o tell me where they be ! 2 thou hast thy institutions , and ordinances pure ; thou hast thy churches ; tell me when , and where i may be sure ! 3 * thou hast enclosures rich and fair , peculiar to thy sheep , and dainty nourishing pastures , where thou dost them always keep : 4 thou in communion fold's them up , in winter keeps them dry ; thou giv'st them shades from heat of sun ; o tell us where they ly ! 5 o add more sheep unto thy fold , lord bring them in to thee ; that they thy glory may behold , and comforted all be : 5 then shall they sing sweet songs of praise , and taste thy choicest love ; and ravish'd be too all their days , with comforts from above 7 in height of sion , holy one , when shall we sweetly sing ; arise , o mighty prince of love , our joy and heav'nly king ! 8 bring in poor sinners far and nigh ; o fill thy house , o lord , and we will praise thee evermore , with joy , and one accord . hymn 67. the fulness of christ . 1 't is thy high praise , o holy one , that we will ever raise , 't is jesus we must magnify , and live to all our days : 2 thou art our life , our hope , and stay , our sun that gives us light ; thou art our prophet , priest , and king , praise is thy due and right . 3 lord , thou th' brightness of th' father art , the god-head dwells in thee , and of thy fulness dost impart to such , o lord , as we . 4 worthy art thou , all praise to have , who for our souls was slain : thou art exalted , and shall too , o lord , for ever reign . 5 vnto the father and the son , and holy-ghost , therefore , be glory , honour , and renown , now and for evermore . hymn 68. to praise god becomes the vpright . 1 come let us sing most joyfully to god of saving might , to raise the praise of the most high , becomes all the upright . 2 't is he that justifies all those who justified be : but woe to them who do oppose his grace , his grace so free ! 3 lord not to us , not unto us , but to thy glorious name , let all the glory be ascrib'd , the honour and the fame . 4 our works alass imperfect are , to jesus we must fly , his righteousness , and his alone is comely in thine eye . 5 't is faith whereby we do receive free pardon of our sin ; 't is he alone who doth revive that glorious work within : 6 but faith , which doth us justify , most precious fruit doth bear , true faith , o lord , doth purify the heart , if it be there . 7 ye righteous sing unto the lord , his praise do you set forth and let all people look to him , to the ends of the earth . hymn 69. the ax lifted up : or , wrath pursuing the sinner . 1 o lord , thou just and holy one , wee the admire do , that fruitless trees are not cut down ; this doth thy mercy show : 2 thy ax is up , o let us fear , for thou most righteous art , the natural branches did'st not spare ; therefore with trembling heart 3 let sinners now to jesus fly , that grafted they may be in him , by faith , most speedily ; no other way can we 4 find out , for to escape thy wrath ; and blessed be thy name , that ever jesus , out of love , to save us , hither came . 5 o let us all good trees be found , and fruitful also be ; make thou our hearts sincere and sound , and we 'll rejoyce in thee ; 6 and sing thy praise , o lord , most high , for we have blessings store ; help us dear god , our wants supply , and we 'll sing evermore . hymn 70. hallelujah : or , a hymn of praise on approaehing glory . 1 rejoyce ye gracious ones , for god hath heard your moans , and soon will ease you of your groans , sing then hallelujah . 2 your sins are pardon'd all , whether they 're great or small ; and you from god shall never fall , ttherefore hallelujah . 3 to free you from your fear the mighty god is near , to save you quickly he 'll appear , therefore hallelujah . 4 in god you interest have , o therefore to him cleave ; for he his saints will never leave , therefore hallelujah . 5 to comfort great and small , babel shall quickly fall ; and christ shall rule and reign o'er all , therefore hallelujah . hymn 57. treasure in earthen vessels : or , all glory to god. 1 o praise the lord , and look to him , sing praise unto his name ; o all ye saints of heaven and earth set forth his glorious fame : 2 for sending his bless'd word to us , and ministers to raise , to preach the gospel of his son ; sing forth his glorious praise ! 3 we have thy treasure holy one , in earthen vessels , so that all the glory might be known from thy own self to flow : 4 to thee of right , o lamb of god , all honour doth belong ; wisdom , and glory , riches and strength and every praising song . 5 most holy , holy , holy , lord ; almighty is thy name , which was before all time and is and shall be still the same ; 6 come ye redeemed of the lord , your thankful voices raise ; can you be dumb , whilst angels sing our great redeemers praise ! 7 come let us joyn with angels then , glory to god on high , peace upon earth , good will to men , thus sing eternally . hymn 54. grace abounding : or , a call to come to christ . 1 hark sinners , hark , the trumpet sounds a call ; it is to you to come to christ ; tho sin abounds , gods grace doth overflow . 2 rebels ! ( saith god ) lay down your arms , and make your peace with me ; o quickly uow , come in to day , you shall forgiven be ! 3 with thee , o lord , there 's mercy found , therefore we will rejoyce ; god's grace , in christ , it doth abound , sinners lift up your voice , 4 let pray'rs and tears flow out amain , be overcome with love ; and never cease until you see your hearts to god do move . 5 o quickly now , agree with him , whom you offended have ; o saints praise him , and sinners know 't is christ alone can save 6 your souls from wrath , o look to him ! so may you sing likewise so you shall have true peace and be free from all enemies . hymn 73. hell in a rage : sung at the administration of baptism . 1 lift up your voice , sing and rejoyce , where are your melting tears ; do sinners turn , and to christ run , this fills satan with fears ; 2 this makes hell sad , and heaven glad , the cherubs claps their wings ; there 's joy above to see what love is in the king of kings . 3 to such as we that chosen be , and called by his grace ; who nat'rally in filth did ly , condemn'd with adam ' s race , 4 but now made near and sav'd from fear , being rais'd up on high ; wash'd in christ's blood , enjoying good ; sing praise continually . 5 lord let these know , and away go assured of thy love : and live each day that all may say , they born are from above : 6 that we may see continually , cause to rejoyce in them , who being sincere , may each appear with christ , amen , amen . hymn 74. jacob's ladder , a type of christ . 1 behold , and wonder now , in a most sacred song ; o let 's exalt the name of christ , to him doth praise belong . 2 a wonder sure it was , and that in every part ; eor while he lay i th' virgins womb he lay in her own heart . 3 that son the mother bore , the mother did create ; both perfect god , and perfect man , a wonder to relate . 4 lord christ , thou art the priest , and yet the sacrifice : the altar too art thou likewise , and gift that sanctifies . 5 thou god-man , king , and priest , almighty art yet meek ; thou art most just yet merciful , the guilty cam'st to seek . 6 thou never any fail'd , that sought thee in their need ; thou never quencht the smoking flax , nor broke the bruised reed . 7 thy life a wonder was ; but here 's a wonder more , that thou that didst all kingdoms make , shouldst make thy self so poor . 8 and wonderful it is , [ that we this thing do see , ] that thou , who art all life and love , yet few , alass ! love thee . hymn 75. the wonder of pardoning grace . 1 come stand and wonder every one , the way that god hath found to pardon us , it is such grace , that strongly doth abound . 2 o let us of thy goodness sing , thy goodness let 's adore ; and with thy grace exalt our king , and saviour , evermore . 3 no pardon , lord , without thy blood , for us , be poured out ; by thy atonement , lord , thou hast our pardon brought about : 4 our surety for us did die , o blessed be thy name ! let saints praise thee with one accord , yea , highest praise proclaim . 5 sinners , your pardon ready is , o fall at jesus's feet ; believe on him , and you shall have his pardoning mercy sweet ! 6 o let us say , o lord , who is it that 's like unto thee ? who pardon 's all our horrid sins , yea , all iniquity . hymn 76. — i will put a new spirit within you : or , the vnwearied saint . 1 o blessed lord , what hast thou done ? what kind of spirit 's this , that makes thy saints with joy to run , and thy sweet lips to kiss ? 2 how heavy and how dull are they , ( how dead and carnal too ; ) who in the old nature do abide , they nothing freely do . 3 thy saints are fired with thy love , they in thy ways rejoyce ; and upwards they to thee do move , and sing with cheerful voice . 4 thy acceptation , lord , of us , thy love and favour kind , is wages now enough for us ; this blessing let us find . 5 and we will praise thy holy name , and sing continually ; and of thy ways ne'er weary be , until we come to die. hymn 77. god's court , or , glory near . 1 o all ye nations on the earth , praise ye the lord always ; and all the people every where , set forth his glorious praise . 2 for great his goodness is to us , his truth it does endure ; wherefore praise ye the lord our god , praise him ye saints for e'vr. 3 ye who attend god's holy courts , and in his house do dwell . sing forth his praise ev'n all your days , bless him with israel . 4 you 'll quickly hear the lord doth reign , look up , and ready be ; sion's in travail , and ye shall her blest deliverance see . hymn 78. god pardons , guides , and leads . 1 sing praise ye saints , ye pardon'd ones your debts forgiven are , for christ hath paid all you did owe , sing praise for evermore . 2 o sinners fly with speed to christ , god's wrath in him is o'er , take hold of him and you shall sing sweet praise for evermore . 3 and let the saints rejoyce in god , who cancels all their score : who heals all our infirmities , and doth our souls restore . 4 't is he that leads , 't is he that guides , and gives us rest and peace ; o sing christ's praise , you pardon'd ones , your joy shall never cease ! hymn 79. a call to young-men . 1 christ's trumpet sounds yet once again , to bring poor sinners in ; 't is voluntiers he would obtain , to fight against their sin. 2 and faithful laborours he likewise , is come to seek and call : young men , will you not now arise and enter's vine-yard all . 3 christ worthy is , his service too , will raise you very high ; his wages is a crown of life , his servants never die. 4 o then desert and come away , you serve a cruel foe ; desert his service now this day , and unto jesus go ! 5 when any come , the angels sing , it causes joy above ; all such who come may also sing , for they enjoy his love. hymn 80. vnity of saints . 1 unite our hearts unto thy self , o lord , we do thee pray , so will we sing thy praises forth , and walk with joy each day . 2 thy saints above united be , they sing with one accord ; o let us with one heart and voice sing to the living lord ! 3 singing together clearly shews , thy people should one be ; for vnion 's a most lovely thing , unite us all to thee ! 4 and in thy truth and bonds of love , let us all live together in vnity , so will we sing thy praises , now and ever . hymn 81. infinite mercy shining . 25th psalm tune . 1 t is of thy mercy , lord , of goodness and of love. that we will sing and magnify , which shines from thee above . 2 we may , lord , tell the stars , and sands on the sea-shore ; as we account thy mercies can , in number they are more . 3 in christ it is alone , the fountain's opened , from whence thy love and goodness flows , and all things we do need : 4 let sinners then believe , and know assuredly , thou wilt forgive and pardon all , their great iniquity . 5 and let thy saints rejoyce , and sing with joy of heart ; for they shall one day be with thee , and never more depart . hymn 82. the joy of repenting tears . 1 thy ways , o lord , most pleasant be , and all thy paths are peace ; the joys of all that cleave to thee , shall never , never , cease . 2 what are all sinful pleasures here , which are sinners delight ? will they not hateful all appear when sin is in their sight ? 3 more joy is there in leaving it , and in repenting tears ; then they do find who it commit , who filled are with fears . 4 o young-men , young-men , will you then christ's gracious call obey ? now hear his voice , i say again , no longer do delay ! 5 all praise to god , thus let us say and sing continually ; who says to sinners , hear and live : believe and do not die. hymn 83. the saints holy triumph in christ. 1 come le ts triumph in the dear lamb , our lord , who once did die ; we that believe in jesus , shall have everlasting joy . 2 come law of god , what hast thou now of saints for to demand ? thy curses all did meet in christ , who did our surety stand ? 3 come justice , where is now thy charge ? what hast thou now to shew ? we do to thee present the blood that from christ's sides did flow : o blessed wisdom infinite , 't is thou hast done the thing ; justice and mercy now are join'd , by our most blessed king ! 5 but woe to such who slight this grace , salvation to neglect ; god's attributes with angry face will them at last reject : 6 but saints shall hallelujahs sing , because they are set free ; their crowns they throw , lord , at thy feet , and will give praise to thee . hymn 84. christ a believers all : to be sung at the lord's-supper . 1 now unto jesus christ let 's sing , before him let us fall ; he that did our salvation bring , ev'n he is all in all. 2 thou art , bless'd one , the lord of lords , thou art the king of kings , thou art the sun of righteousness , with healing in thy wings . 3 thou art our meat , thou art our drink , our physick and our health , our light , our strength , our joy and crown , our glory , and our wealth : 4 to thee let us give all the praise , thy glory not divide , for god did thee to glory raise , to pull down all mans pride . 5 salvation is in thee alone , which is a thing not small : pardon and peace , and life 's in thee , o thou art all in all ! 6 what is there more , what can we say , but in the great'st amaze , even stand and think , and evermore sing forth thy glorious praise ? hymn 85. go thy ways forth by the footsteps of the flock . 25th psalm tune . 1 o thou my fairest one ! thus my dear lord doth speak , if thou wouldst know what thou must do , and with my saints partake ; 2 go up to yonder mount , thence look , and thou shalt ' spy , clear as the sun , what must be done , presented to thine eye ? 3 seest thou that folded flock , whose heart the spirit tyes ; whom gospel-order calls into distinct societies ? 4 seest thou the pastures where they do together feed ; the shepheard stands with both his hands to give them all they need ? 5 their magna-charta is my word ; that is thy guide ; o follow them that follow me , and thy foot ne'er shall slide ! 6 thither i 'll go , and join , there will i feast and feed ; there will i sing my shepheard's praise , who doth supply my need ! hymn 86. — my beloved is mine . sung at the receiving of the lord's-supper . 1 o blessed day when we can say , lord jesus thou art mine ! o blessed day when we can say , lord jesus i am thine ! 2 christ he is ours by deed of gift , and that 's a title good ; and saints are his by purchase right , he bought them with his blood. 3 say then , i 'll have no love but he , i like my choice so well ; and for his spouse he will have me , together let us dwell . 4 he feeds among the lillies white , there he doth most frequent ; amongst his saints is his delight , to smell their fragrant scent . 5 their graces are his sweet repast , their prayers and praises are a banquet to him , and their faith , is his delicious fare . 6 o let but me and this church be , a garden of delight ; to thee lord , and with one accord , we 'll praise thee day and night . hymn 87. a hymn of praise for the new-birth . 1 you that are born again rejoyce , and sing god's praises forth ; with one accord lift up your voice , who experience the new birth : 2 and you that are not yet renew'd , have cause to sing also ; because god doth afford the means , through which this grace doth flow . 3 but none sweet music truly make , in god's most holy ear , but such who do thy grace partake , and truly changed are . 4 o tremble then , and take good heed , rejoyce with holy dread ; lord whilst we live let 's sing thy praise , and do it as we read ! 5 ev'n sing with grace in all our hearts , and with thy spirit too , do 〈◊〉 inrich our inward parts , that we thy praise may shew . hymn 88. a hymn on preparation for ordinances . 1 't is thou , o god , that must prepare our hearts , we therefore cry , cleanse us from every sin and spot ; o purge iniquity ! 2 that we may hear and sing to thee ; so as with thee to meet ; and find thy word and ordinance to us exceeding sweet . 3 that so we may in thee rejoyce , and thy great name adore ; and filled be with inward peace , and praise thee evermore . 4 with faith and holy diligence , let us attend thy word ; that cause we may have still to sing unto our blessed lord. hymn 66. saints happy at death . sung at the funeral of mr. john loyns , june the 26th . 1692. who ( to the great grief of his godly friends ) was accidentally drowned in the river of thames . 1 the length of all our life and age , o lord , is in thy hand ; and we must go when thou dost call , and yield to thy command . 2 our days are few , and pass away , like as a shadow flys ; let 's ready be , o lord we pray , and shun all vanities . 3 when we go out of our own doors , none knows what may befall , or come on us , e'er we return ; life's uncertain to all . 4 o call to mind , remember then , our time consumeth fast ; why hast thou made the sons of men , as things in vain to waste ? 5 what man is he that liveth here , and death shall never see ? or , from the hand of the dark grave , can , lord , deliver'd be ? 6 but blest are they , who die in christ , their death to them is gain , their souls do go to paradice ; the wicked go to pain . 7 praised be god for jesus christ , who gives such victory unto thy saints , o'er sin and death ; sing praise continually . 8 the godly ly in a sweet sleep , they sleep in jesus do ; and no more pain , nor sorrow shall for ever undergo . hymn 90. saints the salt of the earth . 1 if saints , o lord , do season all amongst whom they do live , salt all with grace , both great and small they may sweet relish give ; 2 and blessed be thy glorious name , in england salt is found ; some savoury souls who do proclaim thy grace , which doth abound . 3 but o the want of salt , o lord , how few are salted well ; how few are like to salt indeed , salt thou thy israel ! 4 now sing ye saints who are this salt , and let all season'd be with your most holy gracious lives ; great need of it we see . 5 the earth will else corrupt and stink o salt it well therefore , and live to him that salted you , and sing for evermore . hymn 91. he is altogether lovely . 25th psalm tune . 1 the gracious words that drop from christ's sweet mouth so free , are sweeter than the sweetest myrrh , to all that do love thee . 2 in short , this is the man , he 's altogether love ; yea , altogether lovely's he to whom my soul doth move ! 3 you daughters this is he , this my beloved is ? no tongue can tell , no language can express that love of his ! 4 the drops that fill the seas , go , count them every one ? then join the number , if you please , of stars till there is none ? 5 to these , the sands , the hairs , and all things else in sight ; hyperbolize immensity , and run to infinite ? 6 this my beloved is , he is the total sum of all perfections , and the bliss of all that to him come . 7 then sing his praise , and say , thou dost excell all men ; thou fairer art than ten thousand ; hallelujah . amen . hymn 92. the rose of sharon . 1 sharon the garden of the world , the pride of palestine ; whose natural soyl more glory bore than solomon could resign ; 2 could ne'er produce so sweet a rose as i will be to thee . so fair a lilly never grew , sharon must stoop to me. 3 o blessed jesus , dost thou say , who 'll have a rose so sweet ! who will refuse our sharons rose , that knows its fragrant scent ? 4 upon the cross thou was distill'd , we taste in distillation , the sweetness of the absent rose , by faith and acceptation . 5 thou art a rose , my soul's repose , o let me never be , my dearest lord , a thorn to thee , who art so sweet to me . 6 thou art the lilly of the vale , a matchless purity . and i will sing thy praise since thou dost in my bosom ly . hymn 93. cant. 5. 12. — his eyes are like the eyes of doves . 1 i 'll tell you farther , that if such a person you shall see , whose eyes like doves are wash't with milk and water this is he ? 2 he hath a killing eye , 't will pierce through adamantine ears ; and wound a rock but with a look , and melt it into tears . 3 eyes that are clear and fitly set , that can see all things past , and all things present and to come , as long as time shall last : 4 whose eyes are pure , holy and chast , never defil'd with sin ; that never was in the least promp't to take foul objects in . if such a one you meet , whose eyes like flames , and lamps of fire strikes dead , and yet gives life thereby , t is he that i desire ? 6 this is the man i seek , and praise , all-seeing , and all-eye : tell him , if such a one you meet , 't is for his love , i die ! hymn 44. desert places rejoyce : or , babel's downfall ; the snare broken and we are escaped . 1 let england , and god's sion now rejoyce and sing christ's praise , on whom the gospel sun doth shine , and send it 's glorious rays . 2 sing to the lord , sing a new song , praise him all ends of th' earth . o let this isle of the great sea , his glory great fet forth . 3 let th' wilderness and desert place , lift up to god their voice ; and all that hear of thy great acts , in thee always rejoyce . 4 lord , we thy glory will declare , and praise thee in this land , for still to us thou art a friend , and up for us doth stand . 5 blessed are they who so do hear , that for the time to come they are prepar'd , and ready be , before their dismal doom : 6 god quickly will awake and rise ; ye saints rejoyce therefore ; great babel and all enemies , shall e'er long be no more . 7 in vain are all their hellish plots , thy name , o lord , we praise ; our king yet lives ; we saved are , iet's praise thee all our days . hymn 95. beautiful on the mountains : or , a ransome found . 1 how beautiful upon the mount , are they that peace proclaim , that unto rebels offer grace , in their great masters name . 2 that unto captives do declare glad tidings ; and do tell to sinners , there 's a ransom found , to save their souls from hell. 3 who say to saints , who interest have in thee , their dearest lord , thou wilt them all for ever save , such grace thou dost afford : 4 mount sinai's fiery law can't break a heart that 's like a stone ; the creature 's arrows at the walls of brass , in vain are thrown . 5 't is only pardon that doth melt , and love doth sinners draw : we therefore , lord , will sing thy praise ; grace do's exceed the law. 6 those who are , lord , united to thy self , in faith and love , may sing thy praise on earth , for they shall also sing above . hymm 96. a hymn out of the psalms , on the resurrection and joys at god's right hand . 25th . psalm tune . 1 when i awake , o lord , i shall behold thy face in righteousness , be like to thee , ev'n filled with thy grace . 2 full joys , lord are with thee , yea , in thy presence store , and at thy right-hand also are pleasures for evermore . 3 ye angels great in pow'r , praise ye , and bless the lord ; which to obey , and do his will , immediately accord . 4 yea , all in every place , praise ye his holy name ; my heart , my tongue , and all my soul , for ever do the same . 5 o praise jehovah all ye nations far and nigh ; for great his truth and kindness is , praise him continually . hymn 97. an hymn containing some select verse out of the book of psalms . 1 sing praises to our god , sing praise ; sing praises to our king ; praise to the king of all the earth , with understanding sing . 2 o praise the lord , praise him , praise him , praise him with one accord ; praise him , praise him , all ye that be the servants of the lord 3 my soul give laud unto the lord , my spirit do the same ; and all the powers of my soul , praise ye his holy name . 4 for he it is that doth forgive all thine iniquities ; 't is he that heals thy sad disease , yea , all infirmities . 5 come let us bow and praise the lord , before him let us fall ; and kneel to him , and him adore , for he hath made us all . 6 he is the lord , he is our god , for us he doth provide : we are his flock , he doth us feed , his sheep , he doth us guide . 7 i will give thanks unto the lord , because he hath heard me ; and is become most graciously a saviour unto me . hymn 98. a hymn on the answer of prayers , out of the psalms . 1 to render thanks unto the lord ; how great a cause have i ; my voice , my pray'r , and my complaint ; he heard most readily . 2 thou art my strength , thou art my stay , o lord , i sing to thee : thou art my fort , my fence and aid , a loving god to me . 3 what thing is there that i can wish , but thee , in heav'n above ; and in the earth , there is , lord , none like thee , that i can love. 4 for why , the well of life so pure , doth ever flow from thee ; and in thy light we are full sure , thy lasting light to see . 5 my heart would faint but that in me my faith is fixed fast ; thy goodness in the earth i see , which doth for ever last . 6 for this god is our god , and he will ever so abide ; he is our god , and he will be to death , our sure guide . hymn 99. another out of the psalms . 25th psalm tune . 1 the lord is my defence , my joy , my mirth , my song ; he is become my saviour , and my strength , and refuge strong : 2 thou art my god , and i will render thanks to thee : thou art my god , and i will praise thy mercy towards me . 3 o come let 's to the lord , sing forth with joyful voice ; to th' rock of our salvation , : le ts make a joyful noise 4 let us with holy songs , approach his presence now ; and sing sweet psalms triumphantly , before him let us bow . 5 for he will quickly come and judge the earth will he , yea all the world 't is he will judg , in truth and equity . 6 o give thanks to the lord , for gracious is he because thy mercy , does endure for ever we 'll praise thee . hymn 100. a sacred hymn on sanctification . 1 the fountain of true holiness jehovah is most high ; his name it is that we will bless and praise continually . 2 thou perfect art , in holiness , thy glory let us see , o shine upon us more or less , and make us all like thee , 3 amongst the fruitful lillies thou dost love lord christ to feed , o let my soul a lilly be , no more a stinking weed . 4 until the glorious morn shall break , and shadows flee away , o let the glorious lord be mine , and i ne'er from him stray ! 5 o perfect , lord , thy handy-work , begun upon my heart ; make up thy jewels ; unto me , thy image , lord , impart ! 6 turn , my beloved , to my soul , be like a pleasant roe ; and i will sing thy praises forth , whilst in thy paths i go . 7 a glorious day is coming on , when all shall sing thy praise ; 't is holiness thou wilt perfect , in those longed for dayes . the end of the first century . notes, typically marginal, from the original text notes for div a47612-e12860 * au. mr. m. mr. d. psal . 103 21. psa . 117. 1 , 2. psal . 47. 6. psal . 135. 1. psal . 103. 1. 2. psal . 95 6. psal . 118. 21. psal . 28 6. psal . 59. 17. psal . 73. 25. psal , 36. 9. psal . 25. 13. psal . 48. 13 psal . 118. 13. 14. psal 95. 1 psal 96. 13 ver . 29 pedo-baptism disproved being an answer to two printed papers (put forth by some gentlemen called the athenian society, who pretend to answer all questions sent to them of what nature soever) called the athenian mercury, one put forth november 14, the other november 28, 1691 : in which papers they pretend to answer eight queries about the lawfulness of infant-baptism : likewise divers queries sent to them about the true subjects of baptism, &c. keach, benjamin, 1640-1704. 1691 approx. 134 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a47602) transcribed from: (early english books online ; image set 95726) images scanned from microfilm: (early english books, 1641-1700 ; 717:5) pedo-baptism disproved being an answer to two printed papers (put forth by some gentlemen called the athenian society, who pretend to answer all questions sent to them of what nature soever) called the athenian mercury, one put forth november 14, the other november 28, 1691 : in which papers they pretend to answer eight queries about the lawfulness of infant-baptism : likewise divers queries sent to them about the true subjects of baptism, &c. keach, benjamin, 1640-1704. the second edition : to which is added twenty sylogistical arguments to disprove infant-baptism. [2], 24, 8 p. printed for the author, and sold by john harris ..., london : 1691. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng infant baptism. 2005-05 tcp assigned for keying and markup 2005-06 apex covantage keyed and coded from proquest page images 2005-07 judith siefring sampled and proofread 2005-07 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion pedo-baptism disproved ; being an answer to two printed papers ( put forth by some gentlemen called the athenian society , who pretend to answer all questions sent to them of what nature soever ) called the athenian mercury , one put forth november 14. the other november , 28 , 1691. in which papers they pretend to answer eight queries about the lawfulness of infant-baptism . likewise divers queries sent to them about the true subjects of baptism , &c. the second edition , to which is added twenty sylogistical arguments to disprove infant-baptism . london , printed for the author , and sold by john harris at the sign of the harrow in the poultry . mdc xci . price four pence . an answer to the athenian mercury , vol. 4. numb. 14. concerning infant-baptism . with an account of divers questions sent by the author ( and some others ) to the athenian society , which they have not yet answered . gentlemen , who he was that sent you the first questions about infant-baptism , i know not ; whether he was an antipedo-baptist , or a pedo-baptist , is a question : but your calling upon all who had any doubts about it , to send in their objections , argues a great degree of confidence of your ability , of doing more than all before : for 't is strange you should attempt to call for all our objections , when it appears you intended to write but one half sheet of paper in answer to them ; as if you could do that in a few lines , which others , as learned as your selves , could never yet do in great volumes ; this savours ( as some judg ) of great pride , and casts much contempt upon you , and lessens your reputation among wise men who are for pedo-baptism , as well as others . and yet after all the great and mighty noise , you have not so much as in the least touched the chief questions , which , to my knowledg , were sent you near a fortnight before your said mercury came forth . and therefore to shew how disinge●●ous you have been herein , i thought it might not be amiss to spend a few spare hours upon your mercury . 1. the first question you pretend to answer is this , i. e. whether baptism ( as it is commonly taught ) is the proper and natural antitype of circumcision ? reply . as to what you speak of the customs of nations , linguisms , and of men being ignorant of radixes , or original significations in langages , seems remote to the business , and serves for little else than to blot paper , or rather to darken counsel : certainly the ordinance of baptism , one of the two great sacraments of the new-testament , doth not lie so obscure in god's word , either what it is , or who are the proper subjects thereof , that men must be at a loss about it , unless they understand the radixes , or original significations of languages . but to proceed , you would , it seems , have baptism to be the proper antitype of circumcision in some respect , and not in others . first , from the customs of the jews in proselyting the gentiles into their religion : so far you say indeed circumcision was not a type , but a continuance of a custom . now how absurd and ridiculous that is which you affirm upon this account , may appear to all . will you assert and stand by it , that baptism was a jewish custom , and so no pure gospel-institution ? doubtless , if so , the pharisees might have soon given our saviour a ready answer to his great question , viz. the baptism of john , whether is it from heaven , or of men ? mat. 21. 25. certainly there was no baptism of this nature of divine institution , before john received it from heaven . but , say you , if john baptist undertook any now way of proselyting the jews into the gospel , they had not only struggled with the opposition of his new doctrine , but also of his new practice ; therefore ( say you ) it was that this custom was continued , and had the super-addition of the full force of baptism , viz. a consignation or seal of the covenant . reply . as you confess his doctrine was new , so was his baptism no doubt ; for , as our annotators observe , his baptism was part of his doctrine . pray , what was the doctrine he preach'd ? was it not baptism of repentance for the remission of sins ? m●rk ● . 4. moreover , we do not read they were more displeased with his new doctrine , than with his new practice . 2. but what authority have you to affirm , gospel-baptism was but the continuance of a jewish custom , or was a legal rite , or rather indeed a human tradition ? for 't is evident the jews were not required , or commanded of god to baptize their proselytes , or others ; for circumcision was the only rite by which proselytes ( who were males ) were added to the jewish church , as we find god commanded abraham . and if baptism had been so frequently practised amongst the jews , as you assert , wherefore did the pharisees say to john , why dost thou baptize , if thou art not that christ , nor elias ? john 1. 25. moreover , baptism is directly called a principle of the doctrine of christ , heb. 6. 1 , 2. which doctrine our saviour saith he received from his father . if it be a principle of the doctrine of christ , it follows undeniably , he instituted it , and gave it forth . furthermore , if baptism was practised all along among the jews , i argue , either they practised it as a mosaical rite , or else as a tradition of their own : not , say i , as a mosaical rite , because moses never commanded them so to do ; for he speaks nothing of it , and yet declared all things god commanded him ; and did every thing according to the pattern shewed him in the mount. and if it was a human jewish tradition , what is become of one of the great sacraments of the new testament ? must it be look'd upon from henceforth to be nothing else than the continuance of a jewish tradition taken out of their fabulous and erronious talmud ? what kind of poisonous stuff is this you trouble the world with ? what tho the jews , who had made the commandments of god void through their traditions , did practise some such thing ; must you affirm gospel-baptism in its rise and original sprung from their custom ? and because they baptized proselytes both men , women and children , must christians do so too ? sure the custom of the romish church in baptizing of infants , as a human tradition , is every way of as good authority to warrant us so to do , as the custom of the unbelieving jews . but pray take what a learned pedo-baptist , and a son of the church of england , hath said in answer to this vain conceit ; 't is sir norton knatchbull , in his animadversiones in lib. novi testamenti , pag. 313. a● cum videam summi judicii viros in his temporibus ex rabbinis fundamenta petere veritatis , &c. but when i see in these times some men of the greatest judgment to fetch the foundation of truth from the rabbins , i cannot but stick at it : for whence was the talmud sent to us , ( they are the words ( saith he ) of buxtorf in his synagoga judaica ) that we should give so , much credit thereto , that we should believe that the mosaick law either was or ought to be understood therefrom , much less the gospel , to which they are professed enemies ? the talmud is called a labyrinth of errors , and the foundation of jewish fables ; it was perfected and acknowledged for authentick five hundred years after christ , and out of it maimonides drew his doctrine , as all the rest of them ; therefore we cannot acquiesce in such testimony — gentlemen , either answer no more questions about religion , or take more heed to what you say : for your pleading for infant-baptism , from such grounds , all may perceive tends to cast an odium and contempt on the christian religion . therefore i infer , your proof for this practice from the custom amongst the jews about baptizing of proselytes both men , women and children , proves nothing ; you were better , for the authority of it , to urge the decrees of popes and general councils ; a popish innovation is as good as a jewish one . but however , you do allow that our blessed saviour did add something to this pretended jewish custom , and hath not only put it in full force , but also made it a consignation or seal of the covenant ; and this , say you , is further strengthened by several undeniable texts of scripture , which anabaptists themselves can never get clear of ; and ask them , they must either be silent , or give such a paraphrase as we do . the texts are these : first , col. 2. 11 , 12. in whom also ye are circumcised with the circumcision made without hands , in putting off the body of the sins of the flesh , by the circumcision of christ . buried with him in baptism , &c. the second , that of baptizing the israelites in the red-sea , 1 cor. 10. 2. the last is the saving of noah and his family in the ark , 1 pet. 3. 21. reply 1. but is it so indeed ? did our saviour in instituting gospel-baptism do no more than put a jewish custom to be in full force , and make it a consignation or seal of the covenant ? were you not learned and ingenious men , i should not so much admire at your notions . 2. but the truth is , in the second place , if you had not told us in your next words , to what purpose you mention those scriptures , we should have been at a great loss about it , or not well have understood your intention ; but you , like the ingenious painter , soon inform us , and tell us what 't is — i. e. you tell us , you urge not these things to prove any thing else , but the parallel betwixt circumcision and baptism , or to speak ( say you ) more properly , the necessary continuance of the old manner amongst the jews of continuing their way of proselyting the heathen . 3. was it necessary then , that a human tradition of the jews should be continued ? i am sure the apostle tells you that christ nailed all the jewish ceremonies of the mosaical law to the cross , and that they all ceased when the antitype was come ; and besure had the baptism you speak of been indeed a mosaical rite , i mean appointed or commanded of god , it had vanished with its fellows : but 't is hard christ should abolish all legal customs , or ceremonial ordinances , and yet confirm , with some addition , a custom of the jews own inventing . 4. you do not seem to distinguish between your twofold answer to the question ; i thought you had brought those scriptures to prove baptism the proper antitype of circumcision ; but you urge the former old custom again , so that here 's no scripture nor argument brought by you to prove the thing in hand . as touching what you say of the parallel betwixt circumcision and baptism signifies nothing ; if in some things there should be a parallel , it doth not follow therefore baptism was the antitype of circumcision . what tho circumcision was the initiating ordinance of the male children into the jewish church , and baptism is that initiating ordinance into the gospel-church ; this doth not prove the one the type of the other . 5. but pray , what is it that the anabaptists can never get clear of , or being ask'd the exposition , they must be silent , or give such a paraphrase as you do ? i must tell you , i know no text more full for our practice of baptizing believers , than that in col. 2. 11 , 12. we say from thence , that the proper antitype of circumcision in the flesh , is the circumcision of the heart , and therefore not baptism ; tho 't is granted by us , that in baptism there is a representation of the new birth , and mortification of sin , which circumcision was the express type of : and this cannot weaken nor silence us , but rather strengthen our hands . all that can well be inferred from this text , col. 2. 11 , 12. where the apostle mentions circumcision and baptism , is no more than this , viz. where baptism is administred upon a proper subject , it represents the spiritual and mystical circumcision of the heart , i. e. that the soul is dead to sin , or that he hath put off the body of sins of the flesh by the circumcision of christ ; which may refer to the power of his death in the effects thereof , by the effectual sin-killing operations of the holy spirit on the heart . and as we being dead to sin , we are also buried with christ in baptism , both in the sign , i. e. covered all over in the water , which resembles in a lively figure his burial , and also in signification , i. e. the power and blessed effects of his death , having been the death of the old man , or that body of sin in us● wherein also in like manner we are also risen with him through the faith of the operation of god ; and this is likewise held forth both in sign and signification in true baptism . now if this be not your paraphrase on this text , we cannot help it . i know many learned men who own pedo-baptism , speak to the same purpose ; nor is there any reason for you to say we must be silent , &c. as if we knew not what to say to this text : but what is this for infant-baptism , or to prove baptism the antitype of circumcision ? doth sprinkling represent a burial ? doth the sign or figure of christ's burial appear in sprinkling a little water on the face , and as it is done to infant , in whom faith and regeneration is not wrought ? what doth there appear in signification ? doth not the church of england say , that baptism is the outward sign of an inward spiritual grace ? sure that is but a mock-baptism , where there is neither the sign or figure of christ's death and burial , &c. nor that inward work wrought upon the person baptized , which is signified , or ought to be signified thereby , viz. that the said person is dead to sin , and raised up by the faith of the operation of god to walk in newness of life . but alas , this it seems is not the thing ; 't is not so much to prove baptism to be the antitype of circumcision , as 't is to prove baptism to be the continuation of a jewish custom : for to speak more properly , you intimate , that to this purpose , you mention these things . sure all understanding men , as well pedo-baptists as others , must needs loath your notion ; but i know you are not alone herein , there are some others who have asserted the same thing ; which perhaps incouraged you thus to write : but to correct your rashness , and silence you and them too , consider what i and the fore-mentioned gentleman have said . is it not enough that infant-baptism should be built upon no better a foundation than the tradition of the apostate gentile church , and the decrees of popes and general councils , but that it must also be grounded on the erronious customs of the jewish talmud ? but to proceed , that circumcision may answer , or run parallel with baptism , you bring in the practice of some heathen nations who circumcised their females . we shall have it anon ; the truth is , the proof and explanation of infant-baptism shall be suffciently made out before you have done ; if fabulous and erroneous traditions of jews , heathens , and apostate christians will do it : but if no better authority or proof can be brought for it than what is contained in your mercury , 't is time for all good christians with shame enough to cast it off . should i tell my reader why some heathens circumcised their females , it might greatly expose you . but to close with your first question , take what dr. jer. taylor , la●e bishop of down , hath said upon this conceit , i. e. that circumcision figured baptism ; these are his words , viz. the argument , saith he , from circumcision is invalid upon infinite considerations : figures and types prove nothing , unless a command go along with them , or some express to signify such to be their purpose : for the deluge of waters , and the ark of noah , were figures of baptism , saith peter . if therefore the circumstances of the one should be drawn to the other , we should make baptism a prodigy rather than a rite . the paschal lamb was a figure of the eucharist , which succeds the other , as baptism doth to circumcision : out because there was in the manducation of the paschal lamb no prescription of sacramental drink , shall we thence conclude that the eucharist is to be administred in one kind ? and even in the very instance of this argument , suppose a correspondency of the analogy between circumcision and baptism , yet there is no correspondency of identity ; for tho it be granted , that both of them did consign the covenant of faith , yet there is nothing in the circumstances of children being circumcised that so concerns that mystery , but that it might very well be given to men of reason ; because circumcision left a character in the flesh , which being imprinted upon the in●●nt , did in work to them when they came to age ; and such a character was necessary , because there was no word added to the sign ; but baptism imprints nothing that remains on the body ; and if it leaves a character at all , it is upon the soul to which the word is added , which is as much a part of the sacrament as the sign it self : for both which reasons it is requisite that the party baptized should be capable of reason , that they may be capable both of the word and of the sacrament , and the impress upon the spirit : since therefore the reason of the parity does wholly fail , there is nothing left to infer a necessity of complying in the circumstance of age , any more than in the other annexes of types : then the infant must also precisely be baptized upon the eighth day , and females must not be baptized at all , because not circumcised ▪ but it were more proper , if we would understand it aright , to prosecute the analogy from the type to the antitype , by the way for letter and spirit , and signification ; and as circumcision figures baptism , so also the adjuncts of the circumcised shall signify some thing spiritual in the adherence of baptism ; and therefore as infants were circumcised , so spiritual infants should be baptized , which is spiritual circumcision ; for therefore babes had the ministry of the type , to signify that we must , when we give our names to christ , become children in malice , and then the type is made compleat . thus the worthy doctor hath answered your question , and you too . if circumcision must be a type of baptism , he hath shewed how , and how not , if it be so taken ; but the truth is , all types cease when the antitype is come , the one must give way to the other ; but circumcision did continue in full force some years after baptism was in full force ; for circumcision ended not till christ nailed it to his cross ; therefore it could not be the type of baptism : and how a shadow or sign should be the proper antitype of a shadow i see not . but enough hath been said to this , and i should not have said so much to it , but because your notion seems new to some . as touching the other two scriptures you mention , viz. that in 1 cor. 10. 't is very impertinently cited for your business , to prove circumcision the type of gospel-baptism ; for this text speaks nothing of that in the least , nor no more doth that in peter . suppose the red-sea was a figure of baptism , and so also the water and ark of noah ; what of all this , if you had urged the fathers and children were baptized to moses in the sea and in the cloud , and therefore children may be baptized ? i would have answered you that was but a figurative baptism , and proves nothing ; besides , it would prove unbelievers may be baptized also , because there was a mixt ▪ multitude as well so baptized , as were the fathers and their children ; besides , much cattel were with them in the sea , and under the cloud . quest . 2. what certain indubitable grounds can we have for the practice of infant-baptism . you answer , the certain ground is from the scripture , and first from the words of the commission , matth. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciple all nations ; and then follows , baptizing them in the name , &c. from the order of which words ( you say ) infants are not excluded from baptism , as is generally believed by anabaptists ; a person may be baptized before he is taught ; for say you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mathetusate , signifies , to disciple all nations personally and subjectively ; being a general word , it contains the other two that follow , viz. baptizing and teaching , it being a word of the imperative mood , and the other two only participles ; so that the commission of it is that , and the mood of it these : but in the mood , baptizing them precedes teaching them to observe all things , &c. reply . because there is a teaching follows baptism , doth it therefore follow , according to the order of the sacred commission , there is no teaching indispensibly to go before the person is baptized ? you have cause to tremble for trifling and basely inverting the order of the commission of our . blessed saviour ; what though the greek word discipliz , or make disciples , be a word of the imperative mood ; o strange ! have you found it out ? will this do your business ? doth it therefore contain the other two ? i ask you , whether a man may not be made a disciple , and not be baptized , or , be baptized , and yet not be discipled ? matth. 13. 52. 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in matth. 28. 't is disciple ye ; here 't is discipled , instructed , or that is taught , and 't is from the same verb with the other : 't is evident notwithstanding all your flourish , that teaching , according to the order of the commission , goes , and must go before baptizing , though the person baptized is to be taught afterwards ; also , all things that christ commanded his disciples , both as to doctrine and practice , that so they may be faithful followers of christ unto the end . this teaching after baptism indeed the baptists cannot deny , unless they should be so foolish as to say , a baptized believer needs no further teaching , &c. but you know in your consciences , we deny , and that too by the authority of the commission , that any ought to be baptized but such who are made disciples by their first being taught . doth baptism , sirs , make either children or others disciples ? if you do not asfert that , what do you say : and if all nations , or any in the nations , are to be baptized before they are taught or made disciples , why may not a minister , by the authority of the commission , baptize turks , pagans and infidels , with their children , as well as the infants of christian people ? moreover ; if so be baptizing may go before teaching , or persons being made disciples , why did philip answer the eunuch after that manner , when he asked him why he might not be baptized ? the answer is , if thou believest with all thy heart , thou mayest ; intimating , unless he so believed , he might not . also why did christ make disciples first , and then baptize them ? ioh. 4. 1. i must also tell you , that your exposition of the commission in matthew , doth tend to invert the order of the same commission in mark 16. 15 , 16. where our saviour commands his disciples to go and preach the gospel to every creature , and then saith ▪ he that believeth and is baptized , shall be 〈…〉 't is not he that is baptized and the●●●lieveth . but to give divers godly and learned pedo-baptists their due , they i find dare not attempt to invert the order of the holy commission , as you seem to do , though it shakes the foundation of their own practice : see reverend mr. perkins on these words , teach all nations , baptizing them ; saith he , i explain the former thus ; first of all , it is said , teach them , that is , make them my disciples , by teaching them to believe and repent . here we are to consider the order which god observes in making with men a covenant in 〈…〉 ; first of all he calls them by his w●●d and spirit to believe and repent . then in the second place , he makes a promise of mercy and forgiveness . and then thirdly , he seals his promise by baptism . they , says he , that know not , nor consider this order which god used in covenanting with them in baptism , deal preposterously , over-slipping the commandment of repenting and believing , and is the cause of so much prophaneness in the world. much to the same purpose saith mr. baxter , right to baptism , p. 149 , 150. speaking of the order of this commission christ gave to his disciples ; their first task ( says he ) is to make disciples , which are by mark called believers . the second work is to baptize them , whereto is annexed the promise of salvation . the third work is to teach them all other things which are after to be learned in the school of christ . to contemn this order , saith he , is to contemn the rules of order , for where can we find it if not here ? i profess my conscience is fully ▪ satisfied from this text , that ●●ere is one sort of faith saving — that must go before baptism , the profession whereof the minister must expect . your second scipture-ground is that of whole families being baptized . reply ; you cannot be ignorant that this proof hath been often invalidated : how many families are there in this city , in which there is not one infant ? besides , 't is said , paul preached the word to the jailor , and to all in his house : also 't is expresly said , he believed in god with all his house . we have as much ground to believe that in these families there were some servants or children who were unbelievers , as to belie●● there were little babes ; and because whole housholds are said to be baptized , therefore unbelieving servants , sons and daughters , as well as lit●●● children . others may infer ungodly servants and unbelieving children , that were grown up to be men and women , w●●● baptized also in those families . in jailors families now a-days 't is evident there are too many wicked and ungodly ones ; and this jailor was none of the best before converted , 't is plain . besides , whol●●●r all , doth not comprehend always every individual person , as 1 sam. 21. 28. moreover , dr. hammond saith , that to conclude , infants were baptized , because housholds are mentioned so to be , is , saith he , unconvincing , and 〈…〉 demonstration , it being so uncertain whether there were any children in those families : his letter p. 471. sect. 21. your third scripture-ground is that of the promise ( you say covenant ) made to you and 〈…〉 children . reply ; how often have we shewed that this text proves not that any children , quatenus as such , should be baptized , nor , as such , that they are in the covenant of grace , or have the promise made to them ; the promise runs to the jews and to their offspring , and not to them only , but to gentiles also , who were said to be afar off : but prav●observe , 't is to no more of the jews and their children or offspring , and such who were afar off , than the lord shall call or make disciples by the word and effectual operations of the holy spirit . my sons and daughters are as much my children when they are twenty or thirty years old , as well as when babes . dr. hammond also grants , children in this text doth not refer to insants as such , but to the posterity of the jews , p. 490. sect. 81. if ye be christ's , then you are abraham's seed , and heirs according to the promise . the children of the flesh , saith paul , these are not the children of god ; but the children of the promise are accounted for the seed , rom. 9. 8. not if you he the offspring of abraham according to the flesh , or seed of believers . your fourth scripture-proof is , that of such is the kingdom of heaven . reply . this proves no more children ●●●ght to be baptized , than they ought to receive the lord's supper , baptism being a mere positive precept , and only depends upon the will and sovereign pleasure of the great law-giver jesus christ . a thousand such instances prove not they ought to be baptized , except there was a precept annexed , or precedent for it in god's word . besides , of such , &c. ( as one well observes ) may intend such and such that have like qualities , viz. harmless , meek , &c. as children : therefore the anabaptists ( as you call them ) are not uncharitable , who say , infants have no m●re right to baptism than unreasonable creatures ; for what can give them right thereto , but the authority of god's word ? you ask what priviledg the children of believers have above unbelievers ? we answer , they have the advantage of their parents prayers . instruction , godly education , and good example . but , say you , they are holy . answ . we deny it intends federal holiness , such as qualifies children for baptism . we read in mat. 2. 15. of marriage , and that children begotten in lawful wedlock are called a godly seed , in opposition to their being illegitimate . now that it was about marriages the corinthians wrote to s. paul , is evident , they doubting of the lawfulness of abiding with their unbelieving husbands and wives : and to satisfy them about this matter , he tells them , the unbelieving husband was sanctified by ( or rather to ) the believing wife , &c. that is set apart or consecrated to each other in lawful marriage , ( for 't is doubtle●● no other sanctification ) else were your child 〈…〉 , that is , bastards ; but now are they holy , that is , lawfully begotten . and we find divers learned men give the same exposition on these words . ambrose on the place saith , the children are holy , because born of lawful marriage . see melancthon on this text , who asserts the same . erasmus saith , children are legitimately holy , the conversion of husband or wife did not dissolve the marriage . to which i might add camerarius , and divers others . we we read in zachary , that the bells and pots of the lord's house were holy ; may be the papists from thence presume to baptize bells , and they have as much reason so to do , as there is by the authority of god's word for any to baptize infants . as touching what you speak of little children coming to christ , that the original or greek word is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proselyte , what signifies that ? how often is that word mentioned in other places , to signify any manner of coming to ? &c. 't is a strange way of proselyting persons , and never to teach or instruct them . see these scriptures where the same word is used : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mat. 26. 7. there came unto him . mat. 26. 17. the disciples came ; gr ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mat. 26. 49. forthwith he came to jesus ; gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mat. 26. 69. there came unto him ( a girl or ) a damsel ; gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mat. 26. 73. and after a while ( or a while after ) came unto him they that stood by ; gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but you proceed further to prove infants ought to be baptized , and that from the universal coment of the churches in all countries : for ( as you say ) tortul . de praescripturâ haeret . ch . 28. etquid verisimile , &c. had the churches erred , they would have varied , &c. reply . if you cannot prove infant-baptism from scripture , you are gone for ever ; for this argument of yours to prove it is like that of the papists , to prove their church the true church , viz. universality and antiquity , &c. it was not the practice of the churches first planted by the apostles , that 's plain ; and 't is as evident other errors were as universally received , and some very early too ; besides , you can't be ignorant how the greek church va●ies from the latin. but pray take what dr. barlow hath said to this , a worthy b●shop of the church of england . i believe , and know , saith he , that there is neither precept nor example in scripture for pedo-baptism , nor any just evidence for it for above 200 years after christ ; that ●●●tullian condemns it as an ●●w●rantable custom , and naz●anzen a good while after him dislikes it ▪ sure i am , that in the primitive times , they were catechumeni , then illuminati or baptizati , and that not only 〈…〉 and children of pagans converted , but children of christian parents : the truth is , i do believe pedo-baptism , how or by whom i know not , come into the world in the second century , and in the third and fourth began to be practised , though not generally , and defended as lawful from the text , john 3. 5. grosly misunderstood : upon the like gross mistake , john 6. 53. they did for many centuries , both in the greek and latin church , communicate infants , and give them the lord's supper ; and i confess they might do both as well as either , &c. thus both your arguments from universal consent and antiquity , the learned doctor hath sufficiently answered . and i rather let him answer you , than to answer you in my own words , thinking what he says , may be more regarded by some than what i say ▪ but to prove from antiquity , that infant-baptism was practised in the first , second and third centuries , you say you are able to demonstrate , and that there was never any particular congregation of anabaptists till about three hundred years after christ ; and seem to build much upon these three last arguments . reply . if you had said there were no baptized congregations , i. e. such who only baptized believers , you had asserted a great untruth , sith all the primitive apostolical churches were such , none being admitted to baptism for the first and second centuries , but the adult , i. e. such who professed their faith , as in due time may be sufficiently proved , notwithstanding all your flourish and pretences ; but suppose it be granted there were no congregations till then called anabaptists , what doth that signify ? it was because there were not till about that time any ( as 〈…〉 〈…〉 and divers others say ) who practised pedo-baptism . baptists could not be called anabaptists , or re-baptizers , till there were some who 〈…〉 for infant-baptism ; so that this directly makes against you . moreover , many rites which you disown as human traditions , crept very early into the world , and were practised generally too in the apostacy of the church . quest . 3. whether infant-baptism is to be found in the scripture ? 1. you answer ; not expresly in the letter , but from necessary and unavoidable consequences , as you say you have already shewn . reply . 't is a hard case that one of the great sacraments of the lord jesus should in your thoughts , lie so dark and obscure in the new testament , that it can't be proved from it but by consequences ; but harder that learned men of your way , should affirm that your consequences for it , drawn from those texts you mention , are not natural , and prove nothing ; besides , you can't be ignorant that the first asserters of infant-baptism never undertook the proof of it from such scripture-grounds or consequences , ●●t from the authority and power of the church : for , as you think the church ●●th power to change the act of baptizing unto sprinkling , so they affirmed she had like power to change the subject , and instead of believers , to baptize infants who have no understanding . pray what precept of the mosaical law lay so dark or obscure , that it could not be proved without consequences ? did not moses make every law , precept or command plain , that he that runs might read it ? and yet christ is said to exceed moses , being faithful as a son over his own house , heb. 3. those consequences you have drawn , all impartial men may see prove nothing . moreover , what you speak about those great articles of the christian religion , as if they could not be proved without consequences , must not by any means be allowed ; nor can i take it to be true . cannot we find the doctrine of the trinity in the scripture , and that christ is god and the second person , and that he was born of the virgin , without consequences ? is it wisdom in you in such a corrupt age as this is , to lay down such assertions ? were those things the matter of controversy between you and me , you should hear what positive and plain scripture . proof might ( as you know hath often already ) be brought upon that account . but to pass by this , i affirm the baptism of believers lies plain in god's word , but infant-baptism is not to be found therein . quest . 4. why was not christ baptized before he was thirty years old ? you answer , from the same reason that the jailor , the eunuch , and st. peter's converts were not , viz. there is no adhering to a doctrine before it is instituted or preached ; but , say you , infant baptism was much before our saviour's time , as amongst those of riper years since , and that , you say , is proof enough . reply . it can't be proof enough to answer the question , and as to prove infant-baptism it utterly fails ; but if infant-baptism was much before our saviour's time as an institution of god , there was no want of an institution when he was a babe ; and therefore your reason why he deferred his baptism is gone . was it in being long before , and yet not instituted or appointed by jehovah ? do you not herein implicitly confess that custom amongst the jews was humane ? nor will it serve your turn to say , it was instituted a-new as a gospel-ordinance , because you affirm baptism under the gospel was the continuation of that old custom , with the super-addition of the full force of baptism , viz. a consignation or seal of the covenant . do you not intimate it was not instituted anew , but rather a custom continued ? upon which you ( with that addition , and some others before you ) seem to lay the great stress of your infants baptism . and if some additions were made to the old custom , why might there not be some diminutions also ? and if it were a-new instituted , it is all one as if it had never been in being before ; for the right any have to baptism and manner of administration , and all things appertaining to it , must of necessity wholly depend upon the new institution or law of christ : if therefore gospel-baptism wholly depends on the new institution , then the old custom is gone for ever ( had it been a mosaical rite ) like a legacy bequeathed in a will , made void by the testator's last will and testament ; though some part of the same thing may be repeated in the last will , that was in the first , yet the last must decide the controversy : but in christ's last will and testament , infant-baptism is not to be found , nor was it indeed an ordinance ordained of god before christ's time . see my answer about this in answer to the first question . 2. certainly had it been the will of god , children should have been baptized as such , christ had been baptized when in his infancy ; no doubt god who is a free agent could not want an administrator ; he could have sent john into the world sooner , or have commissionated some other person to have done it . but since the holy ghost in the gospel relates the time of his baptism , and that it was not till he was about thirty years old , it clearly shews us that adult persons ought to be admitted to that ordinance only , and not babes : by which example of his he hath strengthned his commission , or at least wise shewed the congruity or sweet agreement there is between this precept and his own practice . question 5. why sprinkling , and not dipping ? you answer , our church denies not the latter , ( that is , dipping ) but looks upon it as a clear representation of our saviour's descending into the grave , abiding there , and rising up again , &c. but say you , the church has power to dispense with circumstantials and manner of acting , tho not with the act it self , &c. reply . what your church is i know not ; the church of england doth acknowledg , i must confess , that baptism is dipping , but i never heard they have of late times so practised . but how dare you 〈…〉 , the church hath power to dispense 〈…〉 dipping ▪ and change it into sprinkling ? who gave her such power ? where do you read of it ? you call it a circumstantial , but i am not of your mind ; i must say 't is ●●sential ; nay , 't is no baptism at all , if not dipping ; for baptize is to dip , which to confirm i could give you a cloud of witnesses learned in the greek tongue ; therefore 't is not the manner of the act , but the act it self ; to baptize is one act , and to rantize or sprinkle water is another ; the manner of the act of dipping , or baptizing ▪ 〈…〉 to put the whole body into the water backward , or forward , 〈…〉 , of with a swift or gentle motion . 〈…〉 is dipping , and sprinkling sprinkling , which act will never be baptizing whilst the world stands . you say well , dipping or burying the body in the water , is a clear and lively representation of the death , burial and resurrection of christ . and hence 't is said , that such who are indeed baptized , are buried with christ in baptism . to which you might have added , 't is also a sign of our being dead to sin , and of our being raised up with christ by the faith of the operation of god , to walk in newness of life . and hence i infer , infants ought not to be baptized , because there doth not , cannot appear in them that glorious internal work of the spirit which ought to be signified thereby ; and as they for this reason cannot be the proper subjects of baptism : so likewise it cannot be done by sprinkling , because that act cannot represent those signs and gospel-mysteries , which the law-giver intended should be held forth in that holy administration . but why do you say this is a circumstantial thing ? was not nadab and abihu's transgression , and that of uzzah's , more like circumstantials than this is ? and yet their error cost them their lives . or , hath the gospel-church a greater dispensing power in such cases , than the church had under the law ? — suppose the jews should have changed circumcision , or cutting off the foreskin of th● flesh , to the paring the nails of their children , or to cut off a little skin off of the fingers ends ; would that have been circumcision ? no doubt a better circumcision than sprinkling is baptism . gentlemen , will you call any part , or branch , or thing that appertains to a positive precept , a circumstance which the church has power to dispense with ? if you should , whither would this ●ead you ? you may after that notion strangely curtail christ's institutions in other respects . question 6. what think you of those that die in infancy unbaptized ? you answer , of such are the kingdom of heaven . reply . so saith our blessed saviour , but they have , say i , no right thereto , or belong unto the kingdom of heaven , because sprinkled with a little water ; nor would they have any further right , should they be indeed baptized , since there is no command of god for it . quest . 7. if children be saved whether baptized or not , what signifies baptism ? you answer , 't is a padg of christ , an evident note of diffinction from the children of infidels : and as we come to the knowledg of spiritual things by sense , so 't is an evidence of a greater assurance of the favour of god to them , being invisibly introduced into the covenant of grace . reply 't is no badg of christ besure , because he never gave it to them ; and if it be an evident note of distinction from the children of infidels , 't is wholly of man's making . you know what wonderful things are ascribed to chrism by the papists , who use salt , oil and spittle , &c. in baptism , and to other devised rites and ceremonies used by them ; and i have as much ground from god's word to believe what they say , as what you say , who affirm and prove not ; why , do you not say they are thereby made members of christ , children of god , and inheritors of the kingdom of heaven ? pray , what an assurance can that give them of the favour of god , unless he had appointed it , and imparted some spiritual grace thereby to them ? nay , and what arguments do you bring to prove they thereby are introduced into the covenant of grace ? can any outward act bring or introduce people either young or old into the covenant of grace , if they are brought thereby into the covenant of grace ? i hope they shall all the saved that are baptized ( as you call it . ) i hope you are not for falling away , or that any soul who is in the covenant of grace shall perish eternally . moreover , how can they come to the knowledg of spiritual things by sense ? indeed in the case of circumcision , which left a mark in the flesh , they might more probably understand by the sight of the eye , those spiritual things signified by it ; but baptism leaves no such mark : nothing appears to their senses when they come to knowledg that can have any such tendency ; i fear rather it is a great means when they are grown up , to blind their eyes , and cause them to think ( as many ignorant people do ) that they are made thereby christians , and so in a saved state , and never look after the work of regeneration . quest . 8. whether have children faith or no , since faith and repentance are prerequisites to baptism ? your answer is , that you have shewed , that according to the words of the commission , baptizing goes before teaching ; therefore there is not such a prerequisiteness as some dream of . you have said so i must confess from the commission , but have not proved it , but rather made work for repentance , by striving to ●●vert the order of the sacred commission of our saviour , &c. but say you admit faith as pre-requisite to baptism ; we could answer , that children have faith potentia , tho not in actu visibili : as an artist when he is indisposed or asleep , is potentially an artist , ●ho not actually . — reply . strange you should attempt to affirm children have faith potentia ! who to●● you so ? when was thi●●●aginary faith infused into them ? it 〈…〉 either by nature , art , of grace , or else your simily is lost . you are look'd upon indeed to be philosophers , but this is above my understanding , or your own 〈…〉 . but you suppose that passage in matth. 18. doth your business : whereas 't is evident that our saviour speaks there of such little ones who were indeed capable to believe ; it was not such a little one as you would have baptized . we doubt not but god doth oft-times infuse grace very early in the souls of some very young , and calls them to believe , 〈…〉 to the knowledg 〈…〉 truth ; but what is this to all infants 〈…〉 ? but more fully to answer what you say about children having faith , take what dr. taylor hath wrote upon this conceit . whether infants have faith or no , is a question ( saith he ) to be disputed by persons that care not how much they say , and how little they prove . 1. personal and actual faith they have none , for they have no acts of understanding : and besides , how can any man know that they have , since he never saw any sign of it , neither was he told so by any that could tell ? 2. some say they have imputative faith , but then so let the sacrament be too ; that is , if they have the parents faith , or the churches , then so let baptism be imputed also by derivation from them : and as in their mothers womb , and while they hung on their mothers-breasts , they live upon their mothers nourishment ; so they may upon the baptism of their parents , or their mother the church : for since faith is necessary to the susception of baptism , and they themselves confess it , by striving to find out new kinds of faith to daub the matter up ; such as the faith , such must be the sacrament : for there is no proportion between an actual sacrament and an imputative faith , this being in immediate and necessary order to●hat . and whatsoever can be said to take from the necessity of actual faith , all that and much more may be said to excuse from the actual susception of baptism . the first of these devices was that of luther and his scholars ; the second of 〈…〉 and his ; and yet there is a third device which the church of rome teaches , and that is , that infants have habitual faith , but who told them so ? how can they prove it ? what revelation or reason teaches any such thing ? are they by this habit so much as disposed to an actual belief without a new master ? can an infant sent into a 〈…〉 be more confident for christ 〈…〉 when he comes to be a man , than ●●●e had not been baptized ? are there any acts precedent , concomitant or consequent to this pretended habit ? this strange invention is absolutely without art , without scripture , reason or authority , but the men are to be excused unless there were a better . and aga●● to this purpose , pag. 242. and if any man runs for succour to that exploded cresphugeton , that infants have faith , or any other inspired habit of i know not what or how , we desire no more advantage in the world than that they are constrained to answer without revelation , against reason , common sense , and all the experience in the world. as to what you speak as to those young children you mention , it proves nothing ; and some of your stories seem childish , and do not look as if they came from men of such pretended ingenuity . but to close all ; we have the worst of you at the last , wherein you in a very scurrilo●s manner cast reproach upon a great body of godly people ( who differ not from other orthodox christians in any essentials of salvation , no nor in fundamentals of church-constitutions , save in the point of baptism ) and will you by reason of the enormities of some who formerly bore the name of anabaptists , mentioning the old munster story , condemn as such all that bear that name ? in answer to which i ask you , whether the like reflections might not have been cast on christ's apostles , because they had a ju●●● among them ? or on the church of the coritthians , because if the incestuous person ? besides , you know not but it may be a lie raised upon those people by the envious papists , who have rendred cal●● and luther as odious as you do these anabaptists . you would think it hard , if i should ask you what sort they were that ralph wallis used to expose , and fill his carts with ? or of those clergy-men who were pedo-baptists , yet were for filthy crimes executed . to conclude , i wish that all bitterness of spirit was expelled , love and charity exercised towards all , tho in some things we may differ from one another . queries for the athenian society to answer , some of which were formerly sent to them , but were passed by in silence . 1. whether infants are the subjects of baptism . and , 2. whether baptism is dipping or sprinkling . first ; whether there was not a twofold covenant made with abraham , one with his fleshly seed , and the other with his spiritual seed , signified by the bond-woman and the free-woman , and their sons ishmael and isaac ? if so , i query , whether circumcision was an ordinance that appertained to the covenant of grace , and was the seal of it ? 1. because 't is contradistinguished from the covenant of grace , or free promise of god , rom. 4. 2. and 't is also called a yoke of bondage . and , 3. 't is said also , that he that was circumcised , was a debter to keep the whole law. and , 4. because ishmael , who was not a child of the covenant of grace with esau , and many others , yet were required to be circumcised as well as isaac . and , 5. since 't is positively said faith was imputed to abraham for righteousness not in circumcision , how was it imputed then , when he was circumcised , or uncircumcise●● not when he was circumcised , but when he was uncircumcised . rom. 4. 10. secondly ; whether the being the male-children of believers , as such , gave them right to circumcision , or not rather the nicer positive command of god to abraham ; since we do not read of any other godly man's seed in abraham's days , or since , had any right thereto , but only such who were born in his house , or bought with his mony ? thirdly ; whether circumcision could be said to be the seal of any man's faith save abraham's only , seeing 't is said , he received the sign of circumcision , a seal of the righteousness of the faith he had [ mark ] yet being uncircumcisied , that he might be the father of all that believe ; which was the priviledg of abraham ●●ly : for how could circumcision be a seal to children of that faith they had before circumcised , seeing they had no faith at all , as had abraham their father , they being obliged by the law of god to be circumcised at eight days old ● fourthly ; what is it which you conceive circumcision did , or baptism doth seal to children , or make sure ; since a seal usually makes firm all the blessings or priviledges contained in that covenant 't is prefix'd to ? doubtless if the fleshly seed of believers , as such , are in the covenant of grace , and have the seal of it , they shall be saved ; because we are agreed , that the covenant of grace is well ordered in all things , and sure , there is no final falling , therefore how should any of them miss of eternal life ? and yet we see many of them prove wicked and ungodly , and so live and die . if you say it seals only the external part and priviledges of the covenant of grace : fifthly ; i demand to know what those external priviledges are , seeing they are denied the sacrament of the lord's-supper , and all other external rites whatsoever ? if you say when they believe that shall partake of 〈…〉 blessings ; so , say i , shall the 〈…〉 believers as well as they . sixthly ; if the fleshly seed , or children of believing gentiles , as such , are to be accounted the seed of abraham ; i query , whether they are his natural seed , or his spiritual seed ? if not his natural seed , nor his spiritual seed , what right can they have to baptism , or church-membership , from any covenant-transactions god made with abraham ? — seventhly ; whether those different grounds upon which the right of infant-baptism is pretended by the fathers of old , and the modern divines , doth well agree with an institution that is a meer positive rite , depending wholly on the will of the legislator , doth not give just cause to all to question its authority ? 1. some pedo-baptists asserted , it took away original sin , and such who denied it were anathematized . 2. some affirm , that children are in the covenent ; and being the seed of believers , are federally holy , therefore ought to be baptized . 3. another so●● of pedo baptists say , they ought to be bapt●●● , by virtue of their parents faith. 4. others affirm , they have faith themselves , and are disciples , and therefore must be baptized . 5. another sort baptize them upon the faith of the●● sureti● 6. and 〈…〉 of pedo baptists say , it 〈…〉 power and authori●● 7. 〈…〉 that , 〈…〉 affirm ▪ 〈…〉 the word 〈…〉 god 〈…〉 institution , the 〈…〉 divided and 〈…〉 themselves . eighthly ; is it not an evil thing , and very absurd for any to say ▪ baptism is a symbol of present regeneration , and yet apply it to babes , in whom nothing of the things signified thereby doth or can appear ? and also to say , i baptize thee in the name , &c. when indeed he doth not baptize , but only rantize the child ? and to say baptism is a lively figure of christ's death , burial , and resurrection , and yet only sprinkle or pour a little water upon the face of the child ? ninthly ; whether that can be an ordinance of christ , for which there is neither command nor example in all the word of god , no●●● promise ●●de to such who do it , nor th●●●s denounced on such who neglect it or do it 〈◊〉 ? for though there are both promises made to believers baptized , and threa●● denounced on such who neglect it , yet where are there any such in respect of infant-baptism ? tenthly ; whether a pagan , or indian , who should attain to the knowledg of the greek tongue , or of the english , or any other tongue into which the original should be translated , by reading over the new testament a thousand times he could ever find infants ought to be baptized ; if not , how doth it appear the faith of people about pedo-baptism stands in the power of god , and knowledg of his word , and not rather in the wisdom of men , who having endeavoured , with all the art and cunning they can , to draw pretended consequences for it , tho after all they do not naturally and genuinely follow 〈…〉 the premises to which they refer ? 〈◊〉 ; whether christ having 〈◊〉 the qualifications ●● such as 〈◊〉 baptized , viz. actual repentance , 〈…〉 and the answer of a good consci 〈…〉 ▪ doth not thereby exclude all those 〈…〉 not capable of those qualifications ? 〈◊〉 ; whether it doth not reflect up●● the care , wisdom , and faithfulness of jesus christ , who as a son over his own house , exceeded the care and faithfulness of moses , to affirm , infants ought to be baptized , and yet it cannot be found in all the ne● 〈◊〉 an it be 〈…〉 should be a gospe●● recept , nay , a 〈◊〉 , and yet christ speak nothing of it ? or could it be in the commission , and yet the apostlet never to mention it , but contrariwise , require faith●●● all they admitted to baptism ? paul says , he declared the whole counsel of god , and said nothing of it in any of his epistles , nor any where else . how many thousands of children were born to baptized ●●●ievers , from the time of christ's ascension , to the time john ●●●●e the revelations , but not one word of 〈…〉 one child baptized ? thirteen ; whether in matter of positive right , such as baptism is , we ought not ●● keep expresly and punctually to the revelation of the will of the law-giver ? fourteen ; whether the baptism of infants be not a dangerous 〈◊〉 since it tends to deceive and blind the ey●● of poor ignorant people , who think they are thereby made christians , and so never look after regeneration , nor true baptism , which represents or signifies that inward work of grace upon the heart ? fifteen ; whether the ancient church , who gave the lord's supper to infants , as well as baptism , might n●●●e allowed as well to do the one as the other , since faith and holy habits are as much required in those who are to be baptized , as in such who come to the lord's table ? and all such in the apostolick church , who were baptized , were immediately admitted to break bread , &c. and also the arguments taken from the covenant , and because said to be holy , and to belong to the kingdom of heaven , are as strong for them to receive the lord's supper , there being no command nor example for either , and human tradition carrying it equally for both for several centuries . sixteen ; whether nadab , abih● , and 〈◊〉 transgressions were not as much circumstantials , and so as small errors , as to alter dipping in ●o sprinkling ; and from an understanding believer , to a poor ignorant babe ? and whether to allow the church a power to make such alterations , be not dangerous ? see r●● , 22. and doth 〈…〉 open a door to other innovations ? seventeen ; whether there is any just cause for men to vilify and reproach the people called anabaptists , for their baprizing believers , and denying infants to be subjects thereof , seeing they have the plain and direct word of god to warrant their practice , i. e. not only the commission , but also the continual usage of the apostles and ministers of the gospel all along in the new testament , who baptized none but such who made profession of their faith ? and the ch●●●● of england also saith , faith and repentance . are required of such who are to be baptized . we ●●●e not baptize our children , because we cannot find it written ; 't is from the holy fear of god , lest we should offend and sin against him , by adding 〈◊〉 his word . eighteen ; what should be the reason that our faithful translators of the bible should leave the greek word baptism , or baptisma , and not turn it into english , seeing the dutch have not done so , but contrariwise translate , for john the baptist , john the dooper ; and for he baptized , he dooped , or dipped them ? nineteen ; whether those who translate out of one language into another , ought not to translate every word into the same language into which they turn it , and not leave any word in the same original tongue , which the people understand not , and for whose sakes they undertook that work ; and not to translate every word , but also to give the right , literal , genuine and proper signification of each word , and not the remote , improper , or collateral signification of it ? which if our translators of the bible had so done , i query whether the doubt among the unlearned , concerning what the word baptisma signifies , 〈…〉 ? twenty ; seeing the greek church uses immersion & not aspersion ▪ may it not be look'd upon as a great argument against sprinkling , especially seeing they disown the baptism of the latin church , beca●●● they use sprinkling ; for doubtless the greeks best knew the genuine and proper signification of that word , that tongue being their own natural language in which the new testament was wrote ? 21. whether if a minister should administer the lord's supper in one kind only and so doing , it cannot answer the great design of christ the law-giver , i. e. the breaking of his body , and shedding of his blood , would not prophane that holy institution ? if so , whether such , who instead of dipping the whole body , do but sprinkle or pour a little water on the face , do not also prophane the holy sacrament of baptism , since it is not so done to represent in a lively figure the death , burial and resurrection of christ , with our death unto sin , and vivification unto newness of life ? rom. ● . col. 2. 11 , 12. 22. whether all such who have only been sprinkled , ought not to be deemed unbaptized persons , since aspersion is not immersion , or rantizing not baptizing ? for though the greek word baptizo , in a remote and improper sense may signify to wash , yet , as the learned confess , it is such a washing as is done by dipping , swilling , or plunging the person or thing all over in the water . 23. since you say children have faith potentia : i query , whether unbelievers , and all ungodly persons , have ▪ not also the like faith potentia as well as children , and so the same right to baptism ? we grant they may have faith hereafter ; what tho ? there is one assertion and argument laid down by you , that i omitted in my answer ; which as it is new , so it must needs expose you , viz. if god be pleased to radiate or shine upon the souls of children in heaven , and they do behold the face of god , as our saviour says ; then it follows that they have faith in heaven , and why not on earth ? see heb. 11. 27. these are your very words ▪ 〈…〉 reply ; i had thought that in heaven the faith of the adult ceases , i. e. the strong and saving faith of believers : doth not the apostle say , then we come to receive the end of our faith ? and is not faith turned there into vision ? is not faith the evidence of things not seen , and the substance of things hoped for ? heb. 11. 〈…〉 . divines say , faith , hope , &c. cease then , and that 't is only love that continues . what is it they have not received in heaven , which they trust in god for ? nor is your conclusion good , had they faith there , they may have it here . the text you cite , heb. 11. 27. refers to that faith moses had on earth , who saw him that was invisible . god seems so to us here ; but what a sight we shall have of him in heaven , we know not . doth not the apostle say , we shall behold face to face ; and the pure in heart shall see god ? shall that be such a sight that moses had whilst on earth ? questions relating to the fathers , with respect t●●●e controversy about inf●●-baptism . first ; what reason can be given why nazianzen , an eminent greek father , should counsel the deferring the baptism of infants , until the third or fourth year of their age , ( except in danger of death ) , if it were in nazianzen's time , as some suppose it-was , the opinion of the whole church , as also his own , that infants , by an apostolical tradition , were to be baptized as such , that is , as soon as born ? secondly ; whether all the fathers of the third and fourth century , both of the greek and latin church , who have wrote any thing abou●●●nfant-baptism , do not unanimously give this as the reason why infants should be baptized , viz. the washing away original sin , or the putting them into a capacity of salvation ; and some of them , p●●ticularly st. austin , sentencing infants to ●●ernal damnation if not baptized ? thirdly ; if so , whether the fathers might not be mistaken in the right of infants to baptism , as well as 〈…〉 the judgment of most protestants they are , in the reason why they should be baptized ? four other queries . 1. whether god hath allowed or enjoined parents to bring their ●●ttle ●●bes , of two or ten days old , into a covenant with him by baptism , since 't is nor to be found in the sc●●●●ure he either hath allowed or enjoined them so to do ? 2. if it cannot be proved he hath required any such thing at their hands , whether that covenant can be said to b●nd their consciences when they come to ●ge , especially since they gave no consent to it , no● were capable so to do ? 3. if this pretended covenant was not of god's appointment , i query , how these children who refuse to agree to the said covenant when at age , can thereby be guilty , 1. of rejecting christ , 2. of renouncing the blessings of the gospel , 3. and that 't is rebellion continued against their maker , 4. that 't is ingratitude and ●●jury to their redeemer , 5. gross injustice to their parents , 6 , that 't is self-killing crueltie to their own souls , 7. and a damning sin ? 4. i query , whether this be good divinity , not rather a strange doctrine ? and whether unwarrantable articles of faith , taken out of the jewish talmud , or . turkish alcoran , may not by as good authority be put into a christian catechism , as such assertions as these ▪ four queries sent by another hand to the athenian society . gentlemen , i humbly conceive , that no man knoweth what is a duty but by the scriptures : and since pedo-baptism cannot be proved by the word of god , as every man may know , and is generally acknowledged by the most learned assertors of that practice ; it therefore plainly followeth , in my judgment , that infant-baptism is no ordinance of god's appointment , but an innovation . i therefore feriously query ; i. wheth●●●radition ; jewish talmuds , the opinion of private doctors ▪ schoolmen , &c. be a sufficient warrant for the churches to establish such a practice , that hath neither precept nor example in the holy scriptures ? ii. since the pretended foundation of infant-baptism , ( viz. its absolute necessity to salvation ) proving ●o be a mistake of the text , john 3. 5. as is generally acknowledged by protestants , whether the structure ought not to fall with it , as it did in the case of giving the child the eucharist ? iii. whether the faith of the parent , or gossip on the child's behalf , be required of god , or will be imputed to the child by god ? if not , why ventured on , and not rather a waiting for faith in the subject , as required in holy writ , by the apostles and primitive churches , and seemingly by the church of england in her cate●●●sm ? iv. whether the church hath a good warrant that will justify her before god , in changing the mode from dipping to sprinkling ? and whether that alteration doth so well answer the design of the holy god , as that ceremony which himself appointed ? gentlemen , i knew nothing of that gentleman's animadversions , or that he , or any body el●● intended to take notice of your mercury , till i had wrote what i intended to say , tho when it was too late i saw it . postscript . containing some remarks upon the athenian mercury , vol. 4. numb . 18. published saturday , novemb. 28. 1691. gentlemen , just as my answer to your first mercury about infant-baptism was finished , and almost printed off , your second paper on the same subject came to my hand : and tho i was not concerned in the paper called , animadversions on your other mercury ; yet , till a further answer is prepared , i shall make some reflections upon what you have said in your pretended reply to that gentleman , &c. 1. sirs , you go too fast to conclude , you by that paper understand wherein our strength lies , as ( by this time ) you may perceive , nor don 't conclude you have it all yet . 2. what you say about your pretended proof of infant-baptism , from that unscriptural tradition or custom among the jews of proselyting whole families to the jewish religion by baptism , you may see fully answered before i saw your last mercury . have you proved that custom among them was jure divino ? or , if so , that it remained and was continued by christ ? secondly ; what you have said about baptism , being the proper antitype of circumcision , is also answered : nor does what you speak of types and antitypes , not agreeing in every thing , help you . have not we shewed that the proper antitype of circumcision in the flesh is that of the heart ? thirdly ; as to your logical argument , ●● viz. an ordinance once enjoined , and never repealed , is always in force ; but the ordinance of childrens incovenanting , was once in the old testament enjoined , and was never repealed . ergo ) . we answer , if the ordinance of children incovenanting ▪ under the law , was circumcision , that ordinance is repealed ; is no● circumcision repealed ? 2. if you say notwithstanding , children of the flesh , or the natural seed , being once in the covenant , and never cast out , ( by reason that law or covenant , for their incovenanting being not repealed ) is always in force . reply 1. that the old or first covenant , for their incovenanting is repealed is plain ; he took away the first , that he might establish the second . 2. also 't is said , that hagar and her son are cast our , viz. the legal covenant , and fleshly seed , and no new law is added to bring them into the gospel-church by baptism , i. e. the fleshly or natural seed , as such . now is the ax laid to the root of the trees . fourthly ; your citing heb. 8. and jer. 31. to shew what baptism seals to infants , proves nothing . we deny not , but all who are actually in the new covenant , viz. by faith ingra●ted into christ , have right to remission and salvation ; and that that covenant secures and preserves them to eternal life ; therefore the children of believers as such , are not in it : and if they are no otherwise in it than conditionally , that is , if they repent , believe , &c. i ask you what priviledg that is , more than what the children of heathens and infidels have ? 〈◊〉 if they believe and repent , shall they not have the same blessings & priviledges of the covenant also ? as to the adult professors , we say , if they fall finally away , it shews they never indeed were in the covenant of grace . as to adult true believers , the holy spirit seals remission and salvation to them , and they shall be saved : a sign of what is actually in them , is held forth in baptism , there being nothing signified by that ordinance as to a death unto sin , but what they experienced wrought on their souls before baptized ; tho , 't is true , they thereby , for the time to come , covenant to walk in newness of life . fifthly ; as touching the great commission , mat. 28. where you urge baptizing goes before teaching , we have fully answered you in the precedent reply ; we prove , there is a teaching goes before baptism , and yet also a teaching after . why do you attempt to blind the eyes of the unwary reader ? sixthly ; to what purpose do you mention jairus's daughter ? do we deny but that the parents faith and prayer , may procure outward blessings , nay , and spiritual ones too ; and as much perhaps for their poor carnal neighbours and friends ? my servant job shall pray for you . the fervent prayer of a righteous man availeth much , but it doth not give right to their friends or children to baptism . seventhly ; as to your syriac translation , that the jaylor and all the sons of his house were baptized : i argue , all his sons , no doubt , were grown up to age , because 't is said , he believed , with all his house . if he had sons grown up , and yet did not believe , then , by your argument , unbelievers may be baptized ; but to this see our answer . eighthly ; as to your proof from that passage , i. e. suffer little children to come unto me . take the words definitely or indefinitely , it proves nothing for you ; for christ baptized no child , for with his own hands he baptized no person at all ; joh. 4. 1 , 2. 't was to lay his hands upon them , not to baptize them . moreover , i have before told you , those little ones mark 9. 42. were adult , whosoever shall offend one of these little ones that believe in me : i affirm , our saviour speaks only of such little ones as were grown up to such age , as in very deed did believe in him , and not babes of two or ten day● old . but , you say , we would have no children proselyted , but such as timothy , &c. to which you answer , that according to the original , those children that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word we have shewed signifies any common coming , ( and may be such who come in their parents arms ) . let babes come to christ this way or that , he baptized none of them : i may infer as well , because little children come or were brought to christ , and of such are the kingdom of heaven ; therefore they may partake of the lord's supper , as you infer they may be baptized . ninthly ; tho the gospel did not spread into all nations , &c. yet sure you conclude all were to be baptized in all nations wheresoever the gospel did come , or was preached ; or else , as we say , none in those nations , but such who were made disciples , i. e. did believe and repent : for if but some in those nations ●here the gospel comes , were to be baptized , and not all , and yet more ought so to be ; then such who are discipled first : pray ▪ who are they , or how shall we know them to be included in the commission ? for , as mr. baxter saith , if we have it not here , where have we it ? this being the great rule or charter of the church for this rite , unto which we ought to adhere in this matter . tenthly ; what signifies what some of the ancient fathers believed , i. e. that federal holiness of parents made children candidates for baptism ? they said , other things too that you decry as well as we , many errors being early let into the church : besides , we have tertullian against tertullian , or one father against another , which is ground enough to believe you abuse tertullian , or to doubt of the truth of your history . eleventhly ; you ask whether children have not as much right to their baptism as that of adult females ? for 't is no where said , she that believeth , and is baptized ; where have we one instance of female-baptism ? reply . we ak you whether male and female is not intended in mark 16. 16. he or she ? and so john 3. 3. unless a man be bor● again ; the woman is included ; or , have women no souls ? did you never read of the figure sylepsis , or conceptio , that comprehends the less worthy under the more worthy , indignioris sub dign●ore ? as for example , ●uid tu & soror facitis , 〈…〉 & mater miseri ; perimus●●● & uxor qui ad●●stis testes estote ? and it 's no less true in divinity ; see that full and never to be baffled place , 1 cor. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they two shall be one flesh . see gen. 5. 2. and he called their name adam . moreover , do we not read women were made disciples as well as men , and so had the same right to baptism from the commission . but to detect your ignorance of the scripture , pray see acts 8. 12. when they believed philip , preaching the things concerning the kingdom of god , and the name of jesus christ , they were baptized both ●●n and women . also acts 16. 15. 't is said lydia was baptized ; i thought she had been a woman . gentlemen , you shew you are but younger brethren , and will do t●●● edobaptists no service ; shew such a proof for the baptism of infants , and your work is done . but tho children lose no spiritual right by christ's coming , yet they may lose some legal rites . as ministers sons now are not born to the ministry●●s they were under the law as well as their fleshly seed had right , as such , to their jewish church membership . furthermore ; because believers are made holy by the operations of the spirit , are all their children made holy in like manner also ? blush for christ's sake ! the blessing of abraham sirs , only comes upon the gentiles through faith , not by natural generation , as you imagine : as the blessing runs to the parents , viz. through faith , so to their children ; they must believe also if they would be the children of the promise , or spiritual seed of abraham , gal. 3. ult . twelfthly ; as touching what you say further , as to universal consent of the antient churches , it proves nothing . should we believe your histories , as firmly as we do believe there was an alexander the great , or a cato , &c. if there is no infant-baptism in the scripture , 't is utterly gone : ●●t we challenge you to shew from authentick history , that one infant was baptized in the first or second centuries , which we are not able to disprove by as good authority . thirteen ; if ●here was not a congregation called anabapti●●● ●ill 300 years a●●● christ , it signifies nothing , as we have shewed . moreover , we affirm , that all the apostolical primitive churches were baptists , i. e. such who only baptized believers , and so continued till the apostacy . see our further answer of this to your first mercury . we can prove there was a testimony born against infant-baptism before 380 years after christ ; nay , before the end of the third century . see tertul. in his book de baptismo ▪ c. 18. who opposed infant-baptism , 1. from the mistake of that text , mat. 19. 14. suffer little children to come unto me ; the lord saith , says he , do not forbid them to come unto me ; let them come therefore when they grow elder , when they learn , when they are taught why they come ; let them be made christians when they can know christ . he adds six arguments more ; and to confirm this testimony of tertullian , see dr. barlow ; saith he , tertullian dislikes and condemns infant-baptism as unwarrantable and irrational . daillé also saith , that tertullian was of an opinion , that infants were not to be baptized ; the like say divers others , as mr. danvers shews , which his opposers could not refute . so that it appears you are ignorant both of scripture and history too , and do but abuse your selves and the world also in this matter . gentlemen , you were better give over , than a-fresh to blow up ●●● fire and coal of contention . you mistake in your third column , we are not to prove a negative , i. e. that no infant was baptized in those churche● you must prove they were . fourteen ; your reply about our saviour's not being baptized till thirty years old , it was because he was a jew , and proselyted heathens were only baptized when young , is a fig ▪ leaf , still insisting upon the old jewish custom ; to which we have given you a full answer . fifteen ; what you say about dipping , and mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that authors shew that it signifies only a bare and slight washing , and that plunging and washing are very distinct : this word comes from the same verb you say signifies to dip or plunge . and whereas you hint , that beza would have us baptize them , but not drown them ; you are resolved to prevent that danger , who only sprinkle or rantize them . i affirm , dipping or plunging all learned in the greek tongue , and criticks , do generally assert , is the literal , proper and genuine signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and if it any where refers to washing , 't is to such a washing as is done by dipping or swilling in the water : all sorts of washing are not distinct from dipping ; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to baptize , is to wash , unless it be such a washing as is by dipping , we deny : is it not the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? also the septuagint do render the word tabal by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and which all translators , saith a good author , both latin , dutch , italian , french and english , do translate to dip , and always signifies to dip , as 2 kings 5. 14 , &c. grotius saith it signifies to dip over head and ears . pasor , an immersion , dipping , or submersion . leigh in his critica sacra saith , its native and proper signification is to dip into the water , or to plunge under the water ; and that it is taken from a diers fat , and not a bare washing only : see casaubon , bucan , bullinger , zanchy , beza , &c. to close ; have we not cause to affirm you reproach us , to say our ring-leaders come to ill deaths ? what signifies your story of john bocold of leyden , and as if erasmus , &c. had an ill opinion of the anabaptists of his time , does it follow you may vilify the baptists of these times from thence ? they might hold some errors , and so may some so called now adays , as well as some pedo-baptists , who are papists , arians , antitrinitarians , socinians , and what not ; and some of them debauched livers , and made as shameful ends ; these things cannot be unknown to you , but how base it is in you thus to write , let all sober men judg . your pretended zeal will not acquit you from a slanderous tongue , and speaking evil of them you know not . are not the papists pedobaptists , and some of the first and chief assertors of it , and what an erronious crew are they ? do you think we cannot parallel john of leyden amongst some of the pedobaptists . were those stories true of him and others ? — are there not some bad men of every perswasion as well as good ? i exhort you to consider what account you will be able to give , for asserting babies rantism , or infants sprinkling , since 't is not commanded of god , &c. in the dreadful day of judgment : or how dare you affirm we disturb the church of christ with false doctrine , who assert , believers only are the subjects of christ's true baptism , and that baptism is immersion , i. e. dipping , since both lies so plain in the word of god ? we fear not our appearing upon this account at christ's tribunal : and for all your great confidence , your practice we do●●t not in the least will be foun● to be no truth of the gospel , but an unwarrantable tradition . what tho sir tho. more , a papist , was glad he had not proselyted persons to his youthful errors ; must we therefore be afraid to promulgate a positive truth of christ ? is it not said , this sect is every-where spoken against ? if you had called for syllogistical arguments , you might have had them , but you ask for queries ; you may have logical arguments enow if you please , but you had better desist . to conclude with your postscript . i can't see mr. eliot has done the pedo-baptists any service , or that any honour redounds to him for that work of his . how in the gospel-church-state , the promise runs to believers and their children or off-spring , we ●●ve shewed ; and that babes of two or ten days old , are or can be said to be disciples , is without proof , and irrational . what though they may belong to the kingdom of heaven , or be saved , baptism is of a meer positive right ; that argument , i tell you again , will admit them to the sacrament of the lord's supper , as well as to baptism . and as for antiquity , we deny not but that it was received by divers as an apostolical tradition , a little time before nazianzen or austin ; yet that it was preached as necessary to salvation , before austin did it , you can't prove , though we ●eny not but 't was practised before austin's days . see dr. taylor , lib. proph. p. 237. and the truth of the business is , ( saith he ) as there was no command of scripture to oblige children to the susception of it ; so the necessity of pedo-baptism was not determined in the church till the canon that was made in the milevetan council , a provincial in africa , never till then . i g●●nt , ( saith he ) it was practised in africa before that time , and they , or some of them , thought well of it ; and though that is no argument for us to think ▪ so , yet none of them did ever pretend it to be necessary , nor to have been a precept of the gospel . st. austin was the first that ever preached it to be necessary ; and it was in his heat and anger against pelagius , who had so warm'd and chased him , that made him innovate herein . thus far the doctor . as to clemens , ireneus , &c. you make such a stir about , is contradicted by history . clemens asserts who are the right subjects ; and in what order they ought , after due examinations and instructions , to be baptized . see jacob merningus , in his history of baptism , p. 2. upon cent. 2. p. 209. out of clem. epist . 3. also dutch martyrology . ignatius , in his discourse about baptism , asserts , that it ought to be accompanied with faith , love and patience , after preaching ; see h. montanus , p. 45. and jacob dubois , p. 16 , to 22. and dutch martyrology , where ign●●ius's letters are mentioned to polycarp traliensis , and to them of philadelphia . all that we can find of ireneus , is , lib. 2. cap. 39. adv . haeres . that christ did fanctify every age by his own susception of it , and similitude to it , all , i say , who by him are born again to god. in all which is no word of infant-baptism : unless you wiredraw consequences from his words , as you do from the scripture , to support a tottering structure , built on a false foundation . that ireneus , or any other but origen's testimony was in the case , you have dr. taylor , in his dissuasive against popery , p. 1. 18. printed 1667 , one of his last pieces , saying thus , viz. that there is a tradition to baptize infants , relies but upon two witnesses , origen and austin ; and the latter having received it from the former , it relies upon a single testimony , which is but a pitiful argument to prove a tradition apostolical : he is the first that spoke it , but tertullian , that was before him , seems to speak against it , which he would not have done , if it had been a tradition apostolical ; and that it was not so , is but too certain , if there be any truth in the words of ludov. vives , saying , that anciently none were baptized , but persons of riper age. and as to origen's works , there is cause to question , whether they are to be regarded : for mr. perkins and others doubt about them , because no greek copies thereof are extant . and dr. taylor saith , that many of his works are corrupt a●● erroneous , particularly in the point of baptism , and fell into ill hands , &c. to conclude , the learned curcelaeus , instit . lib. 1. cap. 12. thus saith , poedobaptismus duobus primis à christa nato saeculis fuit incognitus , &c. pedo-baptism was unknown in the two first ages after the birth of christ , but in the 3d and 4th it was approved of by a few ; in the 5th and the following ages , it began to be generally received . and therefore ( as afterward he saith ) this rite is indeed observed by us as an ancient custom , but not as an apostolical tradition . the same author , de peccato originis , numb . 56. saith , morem infantes baptizandi non coepisse ante tertium à christa nato saeculum , &c. that the custom of baptizing infants , did not begin till the 3d age after christ ; but in the two former , no footstep of it doth appear . and afterward , ( saith he ) sine ipsius [ christi ] mandato introducta est . it was introduced without the command of christ . now let the reader consider , if our authority is not greater than the bare testimony of zuinglius , a● late prejudiced writer . an appendix to the answer to two athenian mercuries , concerning infant-baptism , containing divers syllogistical arguments to disprove pedo-baptism , and to prove the baptism of believers . gentlemen , since you desire syllogisms , i have gratified you therein . arg. 1. if none are to be baptized by the authority of the great commission of our blessed saviour , matth. 28. but such who are first made disciples by being taught ; than infants , who are not capable to be taught , ought not to be baptized . but none are to be baptized by the authority of the great commission of our blessed saviour , but such who are first made disciples by teaching ▪ ergo , little babes ought not to be baptized . arg. 2. if infant-baptism was never instituted ; commanded , or appointed of god , infants ought not to be baptized . but infant-baptism was never instituted , commanded , or appointed of god. ergo , they ought not to be baptized . as to the major ; if one thing ma●●● practised as an ordinance without an institution or command of god , another thing may also ; so any innovation may be let into the church . as to the minor ; if there is an institution for it , &c. 't is either contained in the great commission , matth. 28. mark 16. or somewhere else . but 't is not to be found in the commission , nor any where else . ergo. the major none will deny . the minor i prove thus . none are to be baptized by virtue of the commission , but such who are discipled by the word , as i said before , and so the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies . if any should say , christ commanded his disciples to baptize all nations , and infants are part of nations , therefore are to be baptized . i answer ; arg. 3. if all nations , or any in the nations ought to be baptized before discipled ; then turks , pagans , unbelievers and their children may be baptized , because they are a great part of the nations . but turks , pagans and unbelievers , and their children , ought not to be baptized . ergo. besides that , teaching ( by the authority of the commission ) must go before baptizing , we have proved ; which generally all learned men do assert : if the institution is to b●●ound any where else , they must shew the place . arg. 4. faith and repentance are required of all that ought to be baptized . infants are not required to believe and repent , nor are they capable so to do . ergo , infants ought not to be baptized . the major is clear , acts 2 , 8 , 10 , 16 chapters ; and 't is also asserted by the church of england . what is required of persons to be baptized ? that 's the question . the answer is , repentance , whereby they forsake sin ; and faith , whereby they stedfastly believe the promise of god made to them in that sacrament . the minor cannot be denied . arg. 5. that practice that tends not to the glory of god , nor to the profit of the child , when done , nor in after-times when grown up , but may prove hurtful and of a dangerous nature to him , cannot be a truth of god. but the practice of infant-baptism tends not to the glory of god , nor to the profit of the child when baptized , nor in after-times when grown up , but may prove hurtful and of a dangerous nature to him . ergo. see levit. 10. 1 , 2. where moses told aaron , because his sons had done that which god commanded them not , that god would be sanctified by all that drew near unto him ; intimating , that such who did that which god commanded not , did not sanctify or glorify god therein . can god be glorified by man's disobedience , or by adding to his word ; by doing that which god hath not required ? matth. 16. 9. in vain do you worship me , teaching for doctrine the commandments of men : and that that practice doth profit the child , none can prove from god's word : and in after-times when grown up , it may cause the person to think he was thereby made a christian , &c. and brought into the covenant of ▪ grace , and had it sealed to him , nay , thereby regenerated , for so these gentlemen in their mercury , decemb. 26. plainly intimate , and that infants are thereby ingrafted also into christ's church . sure all understanding men know baptism of believers is not called regeneration , but only metonymically , it being a figure of regeneration . but they ignorantly affirm also , that infants then ▪ have a federal holiness ; as if this imagined holiness comes in by the child's covenant in baptism , which may prove hurtful and dangerous to them , and cause them to think baptism confers grace , which is a great error . how can water , saith mr. charnock , an external thing , work upon the soul physically ? nor can it , saith he , be proved , that ever the spirit of god is tied by any promise , to apply himself to the soul in a gracious operation , when water is applied to the body : if it were so , then all that were baptized were regenerated , then all that were baptized should be saved , or else the doctrine of perseverance falls to the ground . some indeed , says he , say , that regeration is conferred in baptism upon the elect , and exerts it self afterwards in conversion . but how so active a principle as a spiritual life should lie dead and asleep so many years , &c. is not easily conceived . on regen . p. 75. arg. 6. if the church of england says , that faith and repentance are required of all that ought to be baptized , and in so saying , speak truly , and yet infants can't perform those things ; then infants ought not to be baptized . but the church of england says , that faith and repentance are required of all such , &c. and speak truly , and yet infants cannot perform these things . ergo , infants ought not to be baptized . object . if it be objected , that they affirm they do perform it by their sureties . answ. if suretiship for children in baptism is not required of god , and the sureties do not , cannot perform those things for the child : then suretiship is not of god , and so signifies nothing , but is an unlawful and sinful undertaking . but suretiship in childrens / baptism is not required of god , and they do not , cannot perform what they promise . ergo. do they , or can they cause the child to forsake the devil and all his works , the pomps and vanities of this wicked world , and all the sinful lusts of the flesh ? in a word ; can they make the child or children to repent and truly believe in jesus christ ? for these are the things they promise for them , and in their name . alas , they want power to do it for themselves , and how then should they do it for others ? besides , we see they never mind nor regard their covenant in the case : and will not god one day say , who has required these things at your hands ? arg. 7. if there be no precedent in the scripture , ( as there is no precept ) that any infant was baptized , then infants ought not to be baptized . but there is no precedent that any infant was baptized in the scripture . ergo. if there is any precedent or example in scripture that any infant was baptized , let them shew us where we may find it . erasmus saith , 't is no where expressed in the apostolical writings , that they baptized children . union of the church , and on rom. 6. calvin saith , it is no where expressed by the evangelists , that any one infant was baptized by the apostles ▪ instit . c. 16. book 4. ludovicus vives saith , none of old were wont to be baptized but in grown age , and who desired and understood what it was . vide ludov. the magd●burgenses say , that concerning the baptizing the adult , both jews and gentiles , we have sufficient proof from acts 2 , 8 , 10 , 16 chapters ; but as to the baptizing of infants , they can meet with no example in scripture . magdeb. cent. l. 2. p. 469. dr. taylor saith , it is against the perpetual analogy of christ's doctrine to baptize infants : for besides that christ never gave any precept to baptize them , nor eyer himself nor his apostles ( that appears ) did baptize any of them : all that either he or his apostles said concerning it , requires such previous dispositions of baptism , of which infants are not capable , viz. faith and repentance . lib. proph. p. 239. arg. 8. if whatsoever which is necessary to faith and practice is left in the holy scripture , that being a compleat and perfect rule , and yet infant-baptism is not contained or to be found therein , then infant-baptism is not of god. but whatever is necessary to faith and practice , is contained in the holy scriptures , &c. but infant-baptism is not to be found therein . ergo. that the scripture is a perfect rule , &c. we have the consent of all the ancient fathers and modern divines . athanasius saith , the holy scriptures being inspirations of god , are sufficient to all instructions of truth . athan. against the gentiles . chrysostom saith , all things be plain and clear in the scripture ; and whatsoever are needful , are manifest there . chrysost . on 2 thess . and 2 tim. 2. basil saith , that it would be an argument of infidelity , and a most certain sign of pride , if any man should reject any thing written , and should introduce things not written . basil in his sermon de fide. augustine saith , in the scriptures are found all things which contain faith , manner of living , hope , love , &c. let us , saith he , seek no farther than what is written of god our saviour , left a man would know more than the scriptures witness . aug. in his 198 epistles to fortunat. theophilact saith , it is part of a diabolical spirit , to think any thing divine , without the authority of the holy scripture . lib. 2. paschal . isychi●●s saith , let us who will have any thing observed of god , search no more but that which the gospel doth give unto us . lib. 5. c. 16. on levi● . bellarmin saith , that though the arguments of the anabaptists , from the defect of command or example , have a great use against the lutherans , forasmuch as they use that ●i●● every where , having no command or example , theirs is to be rejected ; yet is it of no force against catholicks , who conclude the apostolical tradition is of no less authority with us than the scripture , &c. this of baptizing of infants is an apostolical tradition . bellarm. in his book d● bapt. i. 1. c. 8. mr. ball saith , we must for every ordinance look to the institution , and never stretch it wider , nor draw it narrower than the lord hath made it , for he is the institutor of the sacraments according to his own pleasure ; and 't is our part to learn of him , both to whom , how , and for what end the sacraments are to be administred , ball , in his answer to the new-england elders , p. 38 , 39. and as to the minor , 't is acknowledged by our adversaries , it is not to be found in ●●e letter of the scripture . and as to the consequences drawn therefrom , we have proved , they are not natural from the premises ; and though we admit of consequences and inferences if genuine , yet not in the case of an institution respecting a practical ordinance that is of meer positive right . arg. 9. if infant-baptism was an institution of christ , the pedo-baptists could not be at a loss about the grounds of the right infants have to baptism ▪ but the pedo-baptists are at a great loss , and differ exceedingly about the grounds of the right infants have to baptism . ergo , 't is no institution of christ . as touching the major , i argue thus ; that which is an institution of christ , the holy scripture doth shew , as well the end and ground of the ordinance , as the subject and manner of it . but the scripture speaks nothing of the end or ground of pedo-baptism , or for what reason they ought to be baptized . ergo , 't is no institution of christ . the minor is undeniable ; some affirm , as we have shewed , p. 15. it was to take away original sin. some say it is their right by the covenant , they being the seed of believers . others say , infants have faith , and therefore have a right . others say , they have a right by the faith of their sureties . some ground their right from an apostolical tradition ; others upon the authority of scripture . some say , all children of professed christians ought to be baptized ; others say , none but the children of true believers have a right to it . sure , if it was an ordinance of christ , his word would soon end this controversy . arg. 10. if the children of believing gentiles , as such , are not the natural nor spiritual seed of abraham , they can have no right to baptism , or church-membership , by virtue of any covenant-transaction god made with abraham . but the children of believing gentiles , as such , are not the natural nor spiritual seed of abraham . ergo. arg. 11. if no man can prove from scripture , that any spiritual benefit redounds to infants in their baptism , 't is no ordinance of christ . but no man can prove from scripture , that any spiritual benefit redounds to infants in their baptism . ergo. arg. 12. that cannot be an ordinance of christ , for which there is neither command nor example in all god's word , nor promise to such who do it , nor threatnings to such who neglect it . but there is no command or example in all the word of god for the baptizing of little babes , nor promise made to such who are baptized , nor threatnings to such who are not . ergo. that the child lies under a promise who is baptized , or the child under any threatning or danger that is not baptized , let them prove it , since it is denied . arg. 13. if no parents , at any time or times , have been by god the father , jesus christ , or his apostles , either commended for baptizing of their children , or reproved for neglecting to baptize them ; then infant-baptism is no ordinance of god. but no parents at any time or times have been by god commended for baptizing of their children , &c. ergo , infant-baptism is no ordinance of god. this argument will stand unanswerable , unless any can shew who they were that were ever commended for baptizing their children , or reproved for neglecting it , or unless they can shew a parallel case . arg. 14. if men were not to presume to alter any thing in the worship of god under the law , neither to add thereto , nor diminish therefrom , and god is as strict and jealous of his worship under the gospel ; then nothing ought to be altered in god's worship under the gospel . but under the law men were not to presume so to do , and god is as strict and jealous under the gospel . ergo. the major cannot be denied . the minor is clear ; see thou make all things according to the pattern shewed thee in the mount , exod. 25. 40. and levit. 10. 1 , 2. see how nadab and abibu sped , for presuming to vary from the command of god , and uzzah , tho but in small circumstances as they may seem to us . how dare men adventure , this being so , to change baptism from dipping into sprinkling , and the subject , from an adult believer , to an ignorant babe ? add thou not unto his word , &c. arg. 15. whatever practice opens a door to any humane traditions and innovations in god's worship , is a great evil , and to be avoided : but the practice of infant-baptism opens a door to any humane traditions and innovations in god's worship . ergo , to sprinkle or baptize infants is a great evil , and to be avoided . the major will not be denied . the minor is clear , because there is no scripture-ground for it , no command nor example for such a practice in god's word . and if without scripture-authority the church hath power to do one thing , she may do another , and so ad infinitum . arg. 16. whatsoever practice reflects upon the honour , wisdom and care of jesus christ , or renders him less faithful than moses , and the new testament in one of its great ordinances , ( nay , sacraments ) to lie more obscure in god's word , than any law or precept under the old testament , cannot be of god. but the practice of infant-baptism reflects on the honour , care and faithfulness of jesus christ , and renders him less faithful than moses , and a great ordinance , ( nay , sacrament ) of the new testament , to lie more dark and obscure than any precept under the old testament . ergo , infant-baptism cannot be of god. the major cannot be denied . the minor is easily proved : for he is bold indeed who shall affirm infant-baptism doth not lie obscure in god's word . one great party who assert it , say , 't is not to be found ●● the scripture at all , but 't is an unwritten apostolical tradition : others say , it lies not in the letter of the scripture , but may be proved by consequences ; and yet some great asserters of it , as dr. hammond and others , say , those consequences commonly drawn from divers texts for it , are without demonstration , and so prove nothing . i am sure a man may read the scripture a hundred times over , and never be thereby convinced ; he ought to baptize his children , tho it is powerful to convince men of all other duties . now can this be a truth , since christ who was more faithful than moses , and delivered every thing plainly from the father ? moses left nothing dark as to matter of duty , tho the precepts and external rites of his law were numerous , two or three hundred precepts , yet none were at a loss , or had need to say , is this a truth or an ordinance , or not ? for he that runs may read it . and shall one positive precept given forth by christ , who appointed so few in the new testament , be so obscure , as also the ground and end of it , that men should be confounded about the proofs of it , together with the end and ground thereof ? see heb. 3. 5 , 6. arg. 17. that custom or law which moses never delivered to the jews , nor is any where written in the old testament , was no truth of god , nor of divine authority . but that custom or law to baptize proselytes either men , women or children , was never given to the jews by moses , nor is it any where written in the old testament . ergo , it was no truth of god , nor of divine authority : and evident it is , as sir norton knatchbul shews , that the jewish rabbins differed among themselves also about it : for , saith he , rabbi eli●zer expresly contradicts rabbi josh●a , who was the first i know of who asserted this sort of baptism among the jews : for eli●zer , who was contemporary with rabbi josh●a , if he did not live before him , asserts , that a proselyte circumcised and not baptized , was a true proselyte . arg. 18. if baptism ●● of mere positive right , wholly depending on the will and sovereign pleasure of jesus christ , the great legislator : and he hath not required or commanded infants to be baptized : then infants ought not to be baptized : but baptism is of mere positive right , wholly depending on the will and sovereign pleasure of jesus christ , the great legislator , and he hath not required or commanded infants to be baptized . ergo , infants ought not to be baptized . this argument tends to cut off all the pretended proofs of pedo-baptism , taken from the covenant made with abraham ; and because children are said to belong to the kingdom of heaven , it was not the right of abraham's male children to be circumcised , because they were begotten , and born of the fruit of his loins , till he received commandment from god to circumcise them . had he done it before , or without a command from god , it would have been will-worship in him so to have done . moreover , this further appears to be so , because no godly man's children , no● others in abraham's days , nor since , had any right thereto , but only his children , ( or such who were bought with his money , or were proselyted to the jewish religion ) because they had no command from god so to do , as abraham had . this being true , it follows , that if we should grant infants of believing gentiles , as such , were the seed of abraham ( which we deny ) yet unless god had commanded them to baptize their children , they ought not to do it ; and if they do it without a command o● authority from christ , it will be found an act of will-worship in them . arg. 19. all that were baptized in the apostolical primitive times , were baptized upon the profession of faith , were baptized into christ , and thereby put on christ , and were all one in christ jesus , and were abraham's seed and heirs , according to promise . but infants , as such , who are baptized , were not baptized upon the profession of their faith , nor did they out on christ thereby , nor are they all one in christ jesus , also are not abraham's seed and hoirs according to promise . ergo , infants ought not to be baptized . mr. baxter confirms the substance of the major . these are his very words , i. ● . as many as have been baptized have put on christ , and are all one in christ jesus ; and are abraham ' s seed , and heirs , according to the promise , gal. 3. 27 , 28 , 29. this speaks the apostle , saith he , of the probability grounded on a credible profession , &c. baxter's confirm ▪ reconcil . pag. 32. the minor will stand firm till any can prove infants by a visible profession have put on christ , are all one in christ jesus , are abraham's seed and heirs according to promise . evident it is , none are the spiritual seed of abraham , but such who have the faith of abraham , and are truly grafted into christ , by a saving-faith . if any object , we read of some who were baptized , who had no saving-faith , but were hypocrites . i answer ; had they appeared to be such , they had not been baptized , not had they a true right thereto . arg. 20. baptism is the solemnizing of the souls marriage-union with christ , which marriage-contract absolutely requires an actual profession of consent . infants are not capable to enter into a marriage-union with christ , nor to make a profession of consent . ergo , infants ought not to be baptized . the major our opposits generally grant , particularly see what mr. baxter ●aith , our baptism is the solemnizing of our marriage with christ . these are his words , p. 32. the minor none can deny : no man sure in his right mind , will assert that little babes are capable to enter into a marriage-relation with christ , and to make a profession of a consent : and the truth is , he in the next words gives away his cause , viz. and 't is , saith he , a new and strange kind of marriage , where there is no profession of consent ; p. 32. how unhappy was this man to plead for such a new and strange kind of marriage : did he find any little babe he ever baptized ( or rather rantized ) to make a professioo of consent to be married to jesus christ . if any should object , he speaks of the baptism of the adult . i answer , his words are these , our baptism is , &c. besides , will any pedo-baptist , say , that the baptism of the adult is the solemnizing of the souls marriage with christ , and not the baptism of infants . reader , observe how our opposits are forced sometimes to speak the truth , though it overthrows their own practice of pedo-baptism . arg. 21. if the sins of no persons are forgiven them till they are converted , then they must no● be baptized for the forgiveness of them , till they profess themselves to be converted ; but the sins of no persons are forgiven them till they are converted . ergo , no person ought to be baptized for the forgiveness of them , till they profess they are converted . mr. baxter in the said treatise lays down the substance of this argument also , take his own words , i. e. as their sins are not forgiven them till they are converted , mark 4. 12. so they must not be baptized for the forgiveness of them , till they profess themselves converted , seeing to the church , non esse , and non apparere is all one . repentance towards god , and faith towards our lord jesus is the sum of that preaching that makes disciples , acts 20. 21. therefore , saith he , both these must by a profession seem to be received , before any at age are baptized ; p. 30. 31. and evident it is , say i , from hence none but such at age ought to be baptized . philip caused the eunuch to profess before he would baptize him , that he believed that jesus christ is the son of god. saul had also , saith he , more than a bare profession before baptism , acts 9. 5 , 15 , 17. p. 28. the promise it self , saith he doth expresly require a faith of our own , of all the adult that will have part in the priviledges : therefore there is a faith of our own , that is the condition of our title ; mark 16. 16. p. 16. he might have added by the force of his argument ; therefore infants should not have the priviledges : for i argue thus , viz. arg. 22. if there is but one baptism of water left by jesus christ in the new testament , and but one condition or manner of right thereto : and that one baptism is that of the adult ; then infant-baptism is no baptism of christ . but there is but one baptism in water left by christ in the new testament , and but one condition and manner of ●●ght thereto , and that one baptism is that of the adult . ergo , infant-baptism is no baptism of christ . mr. baxter saith , faith and repentance is the condition of the adult , and as to any other condition , i am sure the scripture is silent ; the way of the lord is one , one lord , one faith , one baptism , ephes . 4. 4. if profession of faith were not necessary , saith mr. baxter , coram ecclesiâ , to church-membership and priviledges , then infidels and heathens would have right ; also , saith he , the church and the world would be confounded . he might have added , but infidels and heathens have no right to church-membership , & c. ergo , t is a granted case among all christians , saith he , that profession is thus necessary , the apostles and ancient church admitted none without it ; pag. 21. and if so , why dare any now adays admit of infants , who are capable to make no professior . he adds , yea christ in his commission directeth his apostles to make disciples , and the ●●baptize them , promising , he that believeth , and is baptized , shall be saved , mark 16. 16. pag. 27. furthermore he ●aith , if as many as are baptized into christ , are baptized into his death , and are buried with him by baptism into death ; that like as christ was raised from the dead , so we also should walk in newness of life , &c. then no doubt , saith he , but such as were to be baptized , did f●●t profess this mortification , and a consent to be buried , & c. in our baptism we put off the body of the the sins of the flesh , by the circumcision of christ , bring buried with him , and raised with him through faith , quickned with him , and having all our trespasses forgive● , col. 2. 〈◊〉 , 12 , ●3 . and will any man ( says he ) yea , will paul ascribe all this to 〈◊〉 that did no● so much as profess the thing● 〈◊〉 ? will baptism , in the judgment of a wise man , do all this for an infidel , ( or , say i for an infant ) that cannot make a profession that he is a christian ? pag. 31 , 32. he proceeds . arg. 23. the baptized are in scripture called men washed , sanctified , justified ; ●●●y are called saints , and churches of saints , 1 cor. 1. 2. all christians are sanctified ones : pag. 33. now let me add the minor. but infants baptized are not in scripture called men washed , sanctified , justified , they are not called saints , churches of saints , christians , nor sanctified ones . ergo , infants ought not to be baptized ▪ if any should say , why did you not cite these assertions of mr. ba●ter's whilst he was living ? i answer , more then twelve years ago i did recite and print these assertions , and many other arguments of his to the same purpose , to which he gave no answer . arg. 24. if there is but one way for all , both parents and children to be admitted into the gospel-church to the end of the world , and that it is upon the profession of faith to be baptized ; then both parents and children must upon the profession of their faith be baptized , and so admitted , & c. but there is but one way for all , both parents and children , to be admitted into the gospel-church to the end of the world , and that is upon the profession of their faith to be baptized . ergo. arg. 25. that cannot be christ's true baptism wherein there is not , cannot be a lively representation of the death , burial and resurrection of jesus christ , together with our death un●o sin , and vi●ification to a new life . but in the r●●●●ing or sprinkling of an infant , there is not , cannot be a lively representation of christ's death , burial and resurrection , & c. ergo. arg. 26. that pretended baptism that tends to ●ru●trate the glorious ●●d and design of christ in his instituting of gospel-baptism , or cannot answer it , i● none of cl●●st's baptism . but the pretended baptism of infants tends to frustrate the glorious end and design of christ in instituting of gospel-baptism . ergo. the major will not be denied ▪ as to the minor , all generally con●●●● the end or design of christ in instituting the ordinance of baptism , was in a lively figure , to represent his death , burial , and resurrection , with the person 's death unto sin , and his rising again to walk in newness of ●ife , that is baptized , as the sacrament of the supper was ordained to represent his body was broke , and his blood was shed . but that a lively figure of christ's death , burial , and resurrection , appears in sprinkling a little water on the face , i see not ; and as done to an infant , there can no death to sin , and rising again to walk in newness of life , be signified ; and therefore christ's design and end therein is frustrated . arg. 27. if baptism be immersion , as to the proper and genuine signification of the word baptizo , as also of those typical and metaphorical baptisms and the spiritual signification thereof ; then sprinkling cannot be christ's true baptism . but immersion is the proper and genuine signification of the word baptizo , and also of those typical and metaphorical baptisms spoken of , and the spiritual signification thereof . ergo , sprinkling is not christ's true baptism . 1. that the proper and genuine signification of the word baptizo is immersion , or to dip , & c. we have proved , which is also confessed by the learned in that language . 2. the figurative baptism was , 1s● . that of the red sea , wherein the fathers were buried , as it were , unto moses in the sea , and under the cloud . fools annotations on 1 cor. 1● . 2. others , saith ●e , more probably think that the apostle useth this term , in regard of the great analogy betwixt baptism ( as it was then used ) the persons going down into the waters , and being dipped in them ; and the israelites going down into the sea , the great rec●p●acle of water , though 〈◊〉 water at that time was gathered on ●●aps on either side of them ▪ yet they see●●ed buried in the water , as persons in that age were when they were baptized , 〈◊〉 . the ●d . was that of noah's ark. s●e 〈…〉 k●a●e●bull : the ark of noah and baptism , saith he , were both a type and figure of the resurrection , no● the sign of the washing away of sin , though so taken metonymically , but a particular ●●gnal of the resurrection of christ ▪ of this baptism is a lively and emphatical figure , as also was the ark of noah , out of which he returned as from a sepulchre , to a new 〈◊〉 3. metaphorical baptism is that of the spirit and of affliction : the first signifies not a sprinkling of the spirit , but the great effusion of the spirit , like that at pentecost , acts 1. 4 , 5. shall be baptized , &c. on which words casaubon speaks thus : see dr. d●v●il on acts. 2. the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip or plunge , as it were to die colours , in which sense , saith he , the apostles might be truly said to have been baptized : for the house in which this was done , was filled with the holy ghost ; so that the apostles might seem to have been plunged into it as in a large fish-pond . also oecumenius on acts 2. saith , a wind filled the whole house , that it seemed like a fish-pond , because it was promised to the apostles , that they should be baptized with the holy ghost . and the baptism of affliction are those great depths or overwhelmings of afflictions , like that of our saviour's suffering , i. e. no part free ; matth. 20. 22. where you have the same greed word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and like that of david , who saith , god drew him out of great waters . 4. the spiritual signification thereof is the death , burial and resurrection of christ , and of our death to sin , and vivification to a new ●ife . this being so , it follows undeniably sprinkling cannot be christ's true baptism , it must be immersion , and nothing else . and in the last place , finally , to confirm that baptizo is to dip , both from the literal and spiritual signification thereof , as also from those typical and metaphorical baptisms mentioned in the scripture , i might add further , that this evidentl● appears from the practice of john baptist and the apostles of christ , who baptized in rivers , and where there was much water : and also , because the baptizer and baptized are said to go down into the water , ( not down to the water ) and came up out of the water . john baptist is said to baptize them into jordan , as the greek word renders it , which shews it dipping and not sprinkling . would it be proper to say , he sprinkled them into jordan ? the lord open the eyes of those who see not , to consider these things . finis . the marrow of true justification, or, justification without works containing the substance of two sermons lately preached on rom. 4:5 ... : wherein the nature of justification is opened, as it hath been formerly asserted by all sound protestants, and the present prevailing errors against the said doctrine detected / by benjamin keach ... keach, benjamin, 1640-1704. 1692 approx. 140 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a47599) transcribed from: (early english books online ; image set 59952) images scanned from microfilm: (early english books, 1641-1700 ; 213:13) the marrow of true justification, or, justification without works containing the substance of two sermons lately preached on rom. 4:5 ... : wherein the nature of justification is opened, as it hath been formerly asserted by all sound protestants, and the present prevailing errors against the said doctrine detected / by benjamin keach ... keach, benjamin, 1640-1704. [4], 39, [1] p. printed for dorman newman ..., london : 1692. errata: p. 39. advertisements: p. [1] at end. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -romans iv, 5 -sermons. justification -sermons. sermons, english -17th century. 2005-05 tcp assigned for keying and markup 2005-06 aptara keyed and coded from proquest page images 2005-07 rachel losh sampled and proofread 2005-07 rachel losh text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the marrow of true justification or , justification without works . containing the substance of two sermons lately preached on rom. 4. 5. and by the importunity of some gracious christians , now published with some additions . wherein the nature of justification , is opened , as it hath been formerly asserted by all sound protestants ; and the present prevailing errors against the said doctrine , detected . by benjamin keach , pastor of a church of christ , meeting at horsly-down , southwark . i will raise unto david a righteous branch : and this is the name whereby he shall be called , jehovah , our righteousness , jer. 23. 5 , 6. justificatio est doctrina stantis & cadentis ecclesiae , saith luther . london , printed for dorman newman , at the king's arms in the poultrey , 1692. the epistle dedicatory . to all who desire to be found in the righteousness of christ , and count their own but as dung in comparison thereof ; particularly to the congregation , meeting at horsly-down , the hearers of these sermons , grace , mercy , and peace be multiplied . brethren , as i was put upon preaching on this great subject ; so i am satisfied it was at a very seasonable hour , this doctrine being greatly struck at by too many persons , though of different sentiments in many points of religion . and as it was well accepted by you , who heard these sermons ( and the others that followed ) when preach'd ; and having been prevail'd with to publish these to the world , so i hope some may receive advantage hereby : though for the meanness of the author , and weakness of the work , they may not meet with that entertainment from some as the subject deserves ; yet for your sakes whose souls are committed to my charge , and for whom i must give account to the great shepherd of the sheep at the last day , i readily consented to this publication ; as also that all may see that we are in this , and in all other great fundamentals of religion , established in the same faith with our brethren , and all sound aud orthodox christians in the world : and cannot but look upon our selves greatly concerned , to see how men by craft and subtilty endeavour , through satan's temptations ( though i hope some do it not wittingly ) strive to subvert the gospel of christ , and corrupt the minds of weak christians . an error in a fundamental point , is dangerous and destructive ; but should we mistake some men we have to do with , we should be glad : the lord help you to stand fast in the truth , as it is in jesus ( in which through grace you are well established : ) our days are perillous ; satan seems to be let loose upon us , and is in great rage , his time being but short . brethren , 't is a hard case that any of those who maintain the old doctrine of justification , should be branded with the black name of antinomians . as for my part , if dr. crisp be not mis-represented by his opposers , i am not of his opinion in several respects ; but i had rather erre on their side , who strive to exalt wholly the free grace of god , than on theirs , who seek to darken it and magnifie the power of the creature , though we fear the design is to wound the truth and us , through that good man's sides , who , i doubt not is gone to heaven : o when shall we see that truth , peace , and vnion longed for ! my brethren , the doctrine we preach does not open a door to the least licentiousness ( as ' iis unjustly said to do by some , who are either wilfully or ignorantly blind . ) no , god forbid . nothing can promote holiness , and gospel-sanctification like unto it , only it teaches us to act from high , sublime , and right evangelical principles : it shews the only way to attain to gospel-purity , flows from our vnion with christ ; and that no man can arrive to any degree of true holiness , or expect to meet with any success therein , without a principle of spiritual life , or saving faith in our lord jesus christ . the nature of men must first be changed , and that enmity that is in their hearts against god , be removed , before they can be holy : the tree must first be made good , or the fruits will be evil . the image of god must be formed in our souls , which puts the creature into an actual bent and propensity of his heart to the practice of holiness . if a man hates not sin , be not out of love with sin , how should he be in love with god and holiness ? now because we say sanctification is not necessary , as antecedent to justification , but is the fruit or product of vnion with christ ; though we deny not but the habits of holiness are infused at that same instant that faith is wrought in the soul , must we be look'd upon as promoters of a licentious doctrine ? must we make our own performances , or obedience a condition of justification , or be laid under infamy and reproach ? 't is by faith only , that we come to have actual enjoyment and possession of christ himself , and of remission of sin ; and not only so , but of eternal life ; and so of holiness also , and no other ways . the good lord help you to a right vnderstanding of these things , and make you all a holy people , to the praise of his glory , and honour of your sacred profession . the holy apostle having asserted justification by the righteousness of god , which is by faith in jesus christ , desired to know him and the power of his resurrection , &c. which he did not to be justified thereby , but as a fruit flowing therefrom , or as a further evidence thereof : the first he had attained ; but there was a higher degree of sanctification in hts eye , which he pressed after , as then not having attained : whose example let us follow . i shall say no more : you own a rule of gospel-holiness ; let me exhort you to labour after sincere obedience : and pray forget me not in your prayers , that god would graciously help me through all my troubles and temptations , and preserve me and you to his heavenly kingdom ; who am your servant for jesus's sake , and so shall abide till death . benjamin keach . the marrow of justification . or , the doctrine of justification opened , in divers sermons , at horsly-down . rom. iv. 5. but to him that worketh not , but believeth on him that justifieth the vngodly , his faith is counted for righteousness . this text is given me ( as i told you the last lord's day ) by an unknown hand , and though it may seem to interfere with my design and intention , in speaking to another scripture , on a different subject ; yet i readily imbrace this motion , and answer the desire of those christian friends , who so earnestly request and intreat me to speak to the doctrine of justification , and that for these reasons following . 1. because the doctrine of justification is one of the greatest and most weighty subjects i can insist upon ; it being by all christians acknowledged to be a fundamental of religion and salvation . hence this article is justly stiled , by worthy writers , articulus stantis , vel cadentis religionis : the very ●illar of the christian religion . other subjects a minister may preach upon , and that unto the profit and advantage of the people ; but this he must preach , this he cannot omit , if he would truly preach the gospel of jesus christ . 2. because i fear many good christians may not be so clearly and fully instructed into this doctrine as they ought , or it might be wished they were , though they may be rightly built upon the true foundation , or upon that precious corner-stone god hath laid in sion ; yet are but babes in christ , and therefore need farther instruction , for their establishment in this , and other essentials of the true christian religion . 3. because the present times are perillous , and many grand errours in and about this great fundamental point too much abound and prevail , ( as many have with grief observed of late , ) and that too in and about this city , which caused a worthy minister lately to say , that it greatly concerned pastors of the churches , &c. to strive to establish their people in this blessed truth , since there are some who with all their might endeavour to sow the seeds of errour and heresie almost every where , and many are sadly corrupted thereby already . 4. because if a person err herein , or be corrupt and of an unsound faith , in the case of justification , he is in a dangerous condition , though he may seem to be otherwise a good christian and of a holy life ; for 't is evident that there are damnable principles , as well as damnable practices , according to that of the apostle peter , 2 pet. 2. 1 , 2. and as our saviour said to the jews , vnless ye believe that i am he , ye shall die in your sins , joh. 8. 24. so must i say , unless ye have a true and right faith in him , ye must die in your sins ; for 't is not enough to believe christ is the true saviour ; but we must have also a right faith in that object ; unbelief and a mis-belief are alike destructive and pernicious : was it not an errour about justification that caused the jews to miscarry eternally , viz. they being ignorant of god's righteousness , went about to establish their own righteousness , &c. rom. 10. 3. 5. because this doctrine tends so much to the honour of god , and the magnifying of his infinite wisdom , and his free grace , and mercy in jesus christ , and also to the abasement of the creature : was it not the exaltation of the glory of god in all his attributes and blessed perfections , which was the result of that glorious counsel , held above between the father and the son , before the world began , in the bringing in and establishment of the covenant of grace ? what did god , as i may say , design or aim at therein● more than his own glory , and to abase sinful man ? and if so , how doth it behove us to see to our utmost to open the channel , that this sovereign grace may run freely , and not be obstructed by the mud or cursed notions and errors of men's dark minds , who seek to eclipse the doctrine of god's free grace ? 6. because from this doctrine doth proceed all the hope we have of eternal life : destroy this foundation , and what can the righteous do ? i may say of justification through the imputation of christ's righteousness , as david speaks of the covenant of grace , this is all our salvation and our hope , &c. 2 sam. 23. 5. if we come not to heaven this way , i know no other ; for other foundation can no man lay , than that is laid , which is jesus christ , 1 cor. 3. 11. 7. because 't is a doctrine that affords so much sweet and divine comfort to our souls , when rightly understood and apprehended ; and i am perswaded 't is through the want of light , and clear knowledge of this doctrine , so many doubts and fears attend many good christians : for ( as i have told some of you lately ) divers weak saints are ready to judge of their justification according to the degree and measure of their sanctification ; and can hardly be brought to believe , such vile creatures as they are , who find such evil and deceitful hearts , and so many great evils and infirmities in their lives , can be justified in the fight of god ; ( not that i ever denied that sanctification and holiness , is a mark or evidence of a justified person ; ) though i deny justification to be a gradual act , as sanctification in us is ; or that a person is not perfectly justified until he is perfectly sanctified , or actually delivered in him self from the pollution and defilement of all sin ; for then it would follow , no believer is actually justified in this life : but that which i intend , and hint at , is this , that if some weak christians can but arrive to holy and spiritual frames in duty , and get power over their corruptions , then they think they have good grounds to believe and hope they may be justified ; as if it were ●nherent grace and holiness that justifies them in god's sight . so much , briefly , as to the grounds and reasons which induced me to answer the call i had to insist upon this text and subject . secondly , to proceed the more orderly , i shall give you the scope and coherence of the text it self , for the better understanding the design and main drift of the holy ghost therein . and as to this we need go no further back than to the 9 verse of the 3 chap. where the apostle proves , that all men , both jews and gentiles , are under sin : what then are we better than they ? no , in no wise ; for we have before proved , ●oth jews and gentiles , that they are all under sin , verse 9. this he confirms by the scriptures of the old testament ; particularly , by that of david , there is none righteous no not one , verse 10. all men , naturally , as considered under the fall , are ungodly and vile in the sight of god ; and although the jews thought themselves in a better condition than the gentiles were , and boasted of their knowledge and sanctity ; the apostle declares , they were notwithstanding abominable sinners , and in no better state , but deceived themselves ; and that he might make this farther manifest , he proceeds more particularly to discover their wretched pollution and filthiness : there is none that understandeth , verse 11. 1. he shews that all the faculties of the soul are corrupted , viz. their minds and understandings are blind and darkned , being ignorant of god , or without the knowledge of his pure and spotless nature , justice , and holiness : there is none that seeketh after god. 2. by this he shews also the poyson and venom that was got into the will ; for as they have lost god , so they will not seek after him , like that of our saviour , ye will not come to me that ye might have life , joh. 5. 40. now till a man comes to see his own wretched and woful condition , and understands the nature of god , and the nature and tenure of the holy law of god , he cannot discern that absolute necessity there is of a perfect and compleat righteousness to justifie him in god's sight . 3. and that their will and affections are also depraved , and in like manner corrupted , he proceeds farther to cite what david in the same psalm saith , viz. they are all gone out of the way , they are altogether become unprofitable , there i● none that doth good , no not one , verse 12. now least any one zealot should fansie himself in a good condition , and excluded from this black indictment , and so in a justified state , by his own righteousness , he confirms again his former universal charge , all are gone out of the way , they are altogether become unprofitable ; and therefore not one of them can be justified . and as the faculties of their souls are corrupt , so the apostle proceeds to shew the infection had seized on the members of their bodies ; therefore he saith , their throat is an open sepulchre , with their tongue they have used deceit the poyson of aspes is under their lips , verse 13. whose mouth is full of cursing an● bitterness , verse . 14. their feet are swift to shed blood , verse 15. both tongues lips , throat , and feet , are polluted and abominable , being instruments o● unrighteousness . in verse 19. he seems to answer , by way of anticipation , an objection which the jews might bring against what he had said , as if they should say , what you speak doth not concern us , but the prophane gentiles ; we have the law and that relieves us , and thereby we may be justified ; to which he reasons thus , to cut off all their hopes , viz. now we know that whatsoever the law saith , it saith unto them that are under the law , that every mouth may be stopped , and all the world become guilty before god. by the law is not only meant the law as it was given to israel in the two tables of stone , but as the substance of the same law was written in the hearts of all mankind ; the apostle means the law of the first covenant which was broke by our first parents , by the breach of which all the world became guilty before god originally ; and also by their actual breach thereof for that neither jews nor gentiles lived without sin : but contrariwise wer● guilty of the breach of that law , under which they lived : but although all the world were under the law of the first covenant , and had the same law as to the substance of it , as a rule of life ; yet the jews had the upper hand of the res● of the world , by their having the oracles of god committed to them , by which means they had greater advantages to come to the knowledge of sin , and also by means of divers figures and prophecies to the knowledge of the messias . but what of all this ? the apostle shews them that the law on which they rested , was so far from relieving them , that it served chiefly to convince them of their horrid guilt , and bound the sentence upon them , so that they and all the world were subject to the just judgment of god , and under his wrath and curse . 2. and therefore he infers , that by the law ( either as it was written in the two tables , or in the heart , which the gentiles had as well as the jews ) no man could be justified so , ver . 20. therefore by the deeds of the law shall no flesh be justified in his sight ; for by the law is the knowledge of sin. 3. but lest upon this , the lost world should be left under utter despair , the apostle proceeds to shew us there is a way found out in the infinite wisdom of god , and according to his unspeakable grace and goodness , to deliver us from sin and guilt ; and so to justifie us before god ; and therefore he adds , but now the righteousness of god without the law is manifested , being witnessed by the law and the prophets , v. 21. even the righteousness of god , which is by faith of jesus christ unto all , and upon all that believe ; for there is no difference , v. 22. for all have sinned , and come short of the glory of god , being justified freely by his grace , through the redemption that is in jesus christ , v. 23 , 24. no wonder there is no difference , when both jews and gentiles lie under the guilt of adam's transgression , it being imputed to them , he being the common head and representative of the whole race of mankind , rom. 5. 12. and since also all of them partake of the same original corruption or depraved nature , inherent in them , from whence proceed all those actual transgressions , by which means it appears that all come short of that glorious image of god , in which they were at first created ; and also of the eternal glory above : yet to the praise of god's grace , the lost world is not left in a hopeless condition , god having sent his son to satisfie the law and divine justice , or to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of god , v. 25. 4. in the 27th verse , he adds , a god-honouring , and a self-confounding inference from what he had said ; where is boasting then ? it is excluded . by what law ? of works ? nay , but by the law of faith. 5. and hence he draws another conclusion , viz. ver . 28. therefore we conclude , that a man is justified by faith without the works of the law ; and in the 4th chapter he proceeds to prove his main argument ; i. e. that a sinner is justified by faith without works , by the example of abraham ▪ for if abraham were justified by works , he hath whereof to glory , but not before god , chap. 4. 2. 6. this is the apostle's argument : if abraham was justified by works , he had somewhat whereby he might boast and glory ; but abraham had nothing whereof to boast or glory ; and therefore he was not justified by works . but to put it further out of doubt , he affirms what the scripture saith ; viz. that abraham believed god , and it was counted , to him for righteousness , v. 3. 7. in the next place , he proceeds to prove this blessed doctrine from the nature of works and grace , they being quite opposite , and contrary the one to the other . now to him that worketh , is the reward not reckoned of grace but of debt , v. 4. if therefore it was granted , a man could perform the condition of perfect obedience ; yet he could not he justified . 1. because all , ( as he had shewed before , ) have sinned . 2. because there is no reward as a due debt from god , because we can do no more than our duty , we being the lords , and all our abilities and services can ne'er make a reparation for the wrong we have done against the law , and the holiness , and justice of god. and thus i come to my text , ver . 5. but to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness . to him that worketh not ; that is , worketh not , thinking thereby to be justified and saved . though he may work ; i. e. lead a holy and righteous life ; yet he doth it not to merit thereby ; nay , though he be wicked , and an ungodly person , and so worketh not , or hath no moral righteousness at all ; yet if he believeth on him that justifieth the ungodly , his faith is counted or imputed for righteousness : not as a simple act , or as it is a quality or habit , or in us , as the papists teach ; ipsa fides , saith bellarmine , censetur esse justitia , faith it self is counted to be a justice , and it self is imputed unto righteousness : no , nor in respect of the effects or fruits of it ; for so it is part of our sanctification . but as it is a hand to take hold of , or receive , or apply christ and his righteousness . manus accipientis , saith dr. downham , the hand of the receiver is the grace of justifying faith : 't is not faith , but the object and righteousness faith apprehends or takes hold of , that justifies the ungodly . 1. the apostle doth not intend by these words , that if a man hath the works here meant , he cannot be justified , unless he throws them away , and become openly wicked and prophane ; and so sin that grace may abound : no , as the apostle says , god forbid , rom. 6. 1. but his meaning is , that the absence or want of good works , or moral righteousness , cannot hinder a man's justification , if he believes in jesus christ , though he be never so wicked and ungodly . that justifieth the ungodly . every man is ungodly before he is acquitted and justified , having till that very instant a great mountain of guilt and filth lying upon him . justifie ; 't is verbum fore●se , a judicial word , used in courts of judgment , or a law-term , which usually is opposed to condemnation . and it signifies to absolve , to acquit from guilt , and accepting a man as righteous , or to pronounce him just and righteous , or give sentence for him , deut. 25. 1. , prov. 17. 15. not the making a person inherently righteous ; but to count or impute righteousness to one , that is in himself a sinner , or as my text , ungodly . obj. but may be you will say , what ungodly ones doth god justifie : if it be an impenitent , ungodly one , how can you reconcile this text with that of solomon ; he that justifieth the wicked , and he that condemneth the just , even they are both abomination to the lord ? prov. 17. 15. 1. answ . i answer ; 't is not meant of justifying of any ungodly act of a wicked person ; for god can as soon cease to be , as so to justifie the ungodly . 2. nor secondly , he means not justifying the person in his committing of any sinful deed ; for that is as opposite to god's holy nature , and all one with the former . 3. nor in the negative , are they such ungodly ones that are righteous in their own eyes , like as many of the jews and pharisees were , and paul also before his conversion , phil. 3. 4 , 5 , 6 , 7. when a persecutor . for although such who are righteous in their own sight , are the worst of sinners in the sight of god ; yet they are such whom god , while they retain that conceit of themselves , will never justifie : christ did not come to call the righteous , but sinners to repentance . there is , saith solomon , a generation pure in their own eyes ; yet are they not cleansed from their filthiness , prov. 30. 11. our saviour compares this sort of men to painted sepulchres , who appear beautiful without , but are within full of dead men's bones , and of all uncleanness , matth. 23. 27. what pollution is more loathsome than the filth of a rotten and stinking sepulchre ? the proud pha●isee crys out , god , i thank thee i am not as other men are , extortioners , vnjust , adulterers , or even as this publican : i fast twice 〈◊〉 the week , i give tithes of all that i possess , luke 18. 13. these men boast of ●heir good works , prayers , and alms-deeds ; but never saw their horrid ●ride , hardness of their hearts , unbelief , and cursed hypocrisie : they make ●lean the outside of the cup and platter ; but are abominable inwardly in his eye ●ho beholds their hearts . these men are wicked and ungodly , notwithstan●ing they look upon themselves to be righteous ; and yet are not therefore ●he ungodly whom god will justifie . 't is said , the publican who cried , lord ●e merciful to me a sinner , went away rather justified than the proud pharisee . 4. and in the fourth place , neither are they such wicked and ungodly ●nes , who though openly prosane and wretched creatures , such that love , and ●ive in sin ; yet glory presumptuously of christ's death , and say , through ●im they hope to be saved : they believe in christ ; and therefore do not ●oubt of their salvation ; faith is one thing , and presumption is another . i ●m afraid , brethren , that this conceit and delusion of the devil sends daily many thousands to hell ; because god hath abounded in his grace , they abound 〈◊〉 sin and wickedness , and presumptuously trust to lying words : these un●odly ones are not the persons which god doth justifie ; but rather positively ●ondemns in his word , and will condemn for ever , unless they believe , truly ●elieve in jesus christ . 5. therefore in the fifth place , they are such ungodly ones in the affirma●●ve , who do see themselves to be ungodly and vile ; they are such , whom god brings to see their sickness , to feel themselves wounded , who find them●elves lost and undone ; nay , though some of them may like paul be blameless , 〈◊〉 respect of the outward acts of sin ; yet by the coming of the commandment ●ith powerful convictions , sin revives and they die , rom. 7. they see the pol●tion of their hearts , and the pravity of their nature , and behold themselves ●e worst of men. though some others may be indeed guilty of gross acts of sin , or notorious transgressors , even just until that very instant that they hear the gospel preached , and have done no acts of righteousness ; yet if they believe on jesus christ , or throw themselves by an act of saving faith on the blood and merits of christ , they are immediately justified ; for let men have moral righteousness , or no moral righteousness , they are all ungodly in god's sight , till they believe ; and at that very instant they do believe , they are accounted righteous through the imputation of christ's perfect righteousness : for as a man 's own righteousness cannot further his justification , or conduce or add thereto ; so his sin and ungodliness cannot hinder or obstruct his justification ▪ if he truly believe on him who justifies the ungodly . my brethren , do not mistake ; a man seeing himself wounded doth not heal him , though it may , and does put him upon seeking out for healing ; so a man seeing himself a sinner , doth not render him righteous . nothing renders a man righteous to justification in god's sight , but the imputation of the perfect personal righteousness of christ , received only by the faith of the operation of god. when i was a lad , i was greatly taken with a book , called the flowing of christ's blood freely to sinners , as sinners . o , my brethren , that 's the case , that 's the doctrine which the apostle preaches ; you must come to christ , believe on christ , as sinners , as ungodly ones , and not as righteous , not as saints , and holy persons , the whole need not a physician , but they that are sick . the thief on the cross , as a sinner , cry'd out , lord remember me , &c. and the jaylor as a sinner , cry'd out , sirs , what must i do to be saved ? so much , as to the explanation of the terms of the text ; in which you have three parts : 1. a negative proposition , but to him that worketh not . 2. an affirmative proposition , but believeth on him that justifies the ungodly . 3. the conclusion from hence , his faith is counted ( or imputed ) for righteousness . the observations i shall take notice of from the words , shall be but two . 1 doct. that all works done by the creature , are quite excluded in point of justification of a sinner in the sight of god. 2. doct. that justification is wholly of the free grace of god , through the imputation of the perfect righteousness of jesus christ by faith. i purpose to begin with the first of these points of doctrine , and then come to speak to the second . 1. but before i proceed , i shall shew you divers false and erroneous principles ▪ which men have sucked in , in and about the great doctrine of justification . 2. i shall then prove the point , viz. that all works done by the creature are quite excluded in point of justification of a sinner in god's sight . 1. i shall begin with the papists , who hold that men are justified by inherent righteousness , by good works , and not by faith only , affirming good works to be meritorious , or that men thereby deserve eternal life ; nay , ●hat a man may perfectly fulfil the law of god , though he cannot live without sin : but to mend the matter , bellarmine's argument is , that venial sins , of which he denies not , that all are guilty ; yet they do not hinder a man from ●eeping the law perfectly : the foolishness of which distinction is easily ●iscerned ; for if they be sins which he calls venial , then they are the transgression of the law , and he that transgresses the law doth not keep it perfectly , but contrariwise breaks it , and so is accursed , cast , and condemned by 〈◊〉 : but they affirm , that a man may not only , by his good works , merit for himself ; but also may do more than is commanded , or may do works of ●upererogation , or do more than his duty . 2. the second sort i shall mention are the socinians , who deny the deity of the son of god ; and from hence deny also the satisfaction of christ , because the latter depends upon the former : it was from the dignity and excellency of christ's person , he being god as well as man , that his sacrifice ●ad such infinite value and worth in it , that by one single payment ( as i may 〈◊〉 say ) he made such a full compensation to the law and justice of god : but ●●ey erring in those two grand points of christian religion , run into the ●hird , and deny the imputation of christ's personal righteousness to us in ●ustification . and indeed it seems to me that this sort of men assert that justification of the sinner , is nothing more than god's pardoning him freely by ●is mercy , and that only as a simple act of his own mercy and grace , without ●espect had to the satisfaction made for our sins by jesus christ , by which act of god's pardoning grace they affirm the guilt of sin that binds the sinner ●ver to punishment is taken off , and so he is acquitted and delivered from eternal wrath ; but could this be admitted which they affirm , why should god ●end his beloved son into the world to be a sacrifice for sin ? for could not god , without that glorious fruit of his infinite goodness , have pardoned and acquitted us , and never have suffered his son to have underwent such pain and ●orrow for us , which indeed he did ? 3. another sort there be , which are those called arminians , of which ●here are many of late times . i find one of them does affirm , that though the works of the law are excluded from justifying the sinner in the sight of god ; yet gospel works are not : so that they ●nclude love to god , acts of mercy , and other gospel duties , and obedience in ●oint of justification , as well as faith , or joyn good works done under the gospel and faith together ; and this plainly appears by what mr. william allen hath wrote in his book , called , a glass of justification . see p. 18. these are his words , viz. it is no where , neither in words nor sence , said , but he that ●oveth not , but believeth on him that justifieth 〈◊〉 vngodly , his faith , is counted to him for righteousness . sure this man forgot that love to god was one great thing the law commanded : were not the israelites , or the people of the jews , under the law , to do all they did in love to god ? thou shalt love the lord thy god , with all thy heart , and with all thy soul , and with all thy strength , &c. he proceeds to blame our protestant writers , in asserting justification by faith alone , without works . brethren , although we do not oppose faith to love ; as if faith , that is of the right kind , can be without love to god ; yet we say , 't is faith and not works ; not love , nor deeds of mercy , nor any other gospel duties , or obedience , that is counted to us for righteousness . and why to faith only ? because that grace only carries us out of our selves to another for righteousness , i. e. to jesus christ . 4. the same sort affirm faith doth justifie the sinner ( as far as i can gather ) as it is the act of the creature , god accepting of that internal act of the soul , according to his good pleasure , to justification ; not having respect so to the object of faith , as that the matter thereof is christ , perfect righteousness , and the form or formal cause of it , the imputation thereof , to such who believe in jesus ; but that it hath pleased god to appoint or ordain faith , in respect of it self , to that end and purpose ; namely , to justifie the sinner . of this sort are the dutch arminians , in pursuance of their main doctrine of free will ; they exalt man's works , and therefore affirm , that he is justified , not by christ's righteousness , but by his own faith ; god having required of him , instead of full obedience to the law of works , that now he should believe on his son ; and that for so doing he should be justified and saved , as he should have been before for perfect obedience : so that with this sort ( as one observes ) faith is that righteousness for which we are justified before god. moreover , they tell us , that faith is a belief of the truth of the gospel , so as to live according to it ; thus it includeth , and not excludeth works ; and that faith and works , or obedience to the gospel , is our righteousness for which we are justified and saved . at the same time you must remember that they do not own faith to be the gift of god , or a grace of the holy spirit ; but that which the creature has power , when the gospel is preached , to act by common assistance , and influences , he hath power to do , and perform , as any other duties of religion , as to pray , hear the word , &c. and thus they make the whole stress of man's salvation ( after all that christ hath done ) to depend upon the depraved and corrupt will of the creature ; and faith ; such a condition of justification and eternal life , as may or may not be performed , which , if true , it might so fall out , that not one soul might be saved , notwithstanding the precious price , paid by jesus christ to redeem them ; for by the same purity of reason one man may resist the offers of grace , and not believe in christ , or exert that power every man may as well do 〈◊〉 too . see mr. troughton's luther us redivivus , p. 2. 5. some also there be , who affirm , that justification consisteth in our being perfectly and inherently holy , by the spirit , light , or christ within ; and that no ●an can be justified , unless he be in himself perfect without sin. these men , for all their late pretences , in talking of christ's righteousness ; yet 〈◊〉 evident those who assert this doctrine say , god doth not accept any , where there is any failing , or do not fulfil the law , and answer every demand of justice , edw. burroughs works , 14 queries , p. 33. and another of their chief teachers saith ; that justification by the righteousness of another , or which christ fulfilled for us , in his own person , wholly without us ; we boldly affirm ( saith he ) to be a doctrine of devils , and an arm of the sea of corruption , which doth now deluge the world , pen ' s apol. p. 148. and again he says , it is a great abomination to say god should condemn and punish his innocent son , that he having satisfied for our sins we may be justified by the imputation of his perfect righteousness , pen ' s sandy foundation , p. 25. and then afterwards speaking of that text , rom. 2. 13. not the hearers of the law are just before god , but the doers of it shall be justified . from whence , saith he , how unanswerably may i observe , that unless we become doers of that law which christ came not to destroy , but as our example to fulfil , we cannot be justified before god ? nor let any fansie that christ hath fulfilled it for them , as to exclude their obedience from being requisite to their acceptance , but only as their pattern , pen ' s sandy foundation , p. 26. no marvel they preach up a sinless perfection to be attainable in this life , or that men may live and not sin at all , since without an actual obedience in our own persons to the law in every part and branch of it , no man can be justified in the sight of god. we say there is no man can be justified , but by a compleat and perfect righteousness , either inherent in us , or imputed to us ; but 't is evident , by what i have already shewed , no man hath such a righteousness in himself ; there being none that doth good , and sinneth not ; if we say we have no sin , we deceive our selves , and the truth is not in us , 1 joh. 1. 8. paul cryed out , when he would do good , sin was present with him , rom. 7. besides , if a man could live and sin not , yet he could not thereby be justified , because all have sinned , and broke god's law , who shall therefore satisfie for , and pay off the old score . 6. another sort there be , that hold , that some things must be done by the creature , not only to prepare for , but to procure justification , not believing they can have this wine and milk , without money and without price , isa . 55. 1 , 2. or something of their own . they think they must make themselves clean , and then come to christ to be washed , and justified . 7. there are others of late , as well as formerly , who by too many are looked upon to be true preachers of the gospel , and orthodox men , who are strangely tainted with that poysonous notion , which brings in sincere ob●dience unto the gospel , as joyning it with faith in point of justification . thus i find they express themselves , viz. that faith and obedience are conditions of the gospel , or of the covenant of grace , as perfect obedience was of the covenant of works ; and that christ hath purchased by his death , that this new covenant should be made with us , viz. that if we would believe and obey the gospel , we should be pardoned and saved , &c. therefore that for which we are justified and saved , is our faith and obedience ; and so far as i can gather , the faith they speak of doth not respect the taking hold of christ's righteousness , &c. but the belief of the acceptance of our person 's holiness , and sincere obedience to the gospel , through christ , to our justification ; christ having taken away , by his death , the rigour of the law of the first covenant , which required perfect righteousness in point of justification , and hath made the terms of our justification easier , viz. instead of perfect obedience , god will now accept of imperfect obedience , if sincere , and acquit us from condemnation , and receive us to eternal life . now such , who have always been looked upon as sound in this great fundamental point of justification , believe and teach , christ came not to destroy the law , but to fulfil it , and in our nature , and stead as our head representative and surety , to do and perform the terms thereof ; i mean the law of works , which we had broken , and by his death made a full compensation to the justice of god for our breach of it , whose actual and passive obedience , or righteousness , is imputed to all who believe in him . we say obedience supposeth a man justified ; but these men say , that obedience concurs with faith to justifie , or is part of our righteousness to justification : we affirm , as a worthy divine observes , that faith alone perfectly justifies , by trusting in the righteousness of christ ; so that there is no condemnation to them who are in jesus christ , rom. 8. 1. or truly believe in him ; but they teach that faith and obedience justifie only , as the conditions of the gospel , i. e. as thereby we doing what the gospel requires of us ; and so we are justified , or accepted , so far as our faith and obedience go , and no farther ; and when they are perfect at judgment , we shall be perfectly justified ; so that they render our justification to be as imperfect as our inherent personal holiness or sanctification is imperfect ; or to give it in the words of a learned writer , they intimate , while we are imperfect our justification is imperfect also ; and if our faith and obedience be interrupted or utterly lost , justification is interrupted and utterly lost likewise ; nor is it any wonder our justification should be look'd upon by them to be imperfect , while any imperfections remain in us , if the perfect righteousness of christ , be not the matter of our justification , or that which does justifie us in god's sight ; and on the other hand 't is impossible , if we are justified and accepted as just persons , and graciously acquitted by the righteousness of christ , there should be the least stain , imperfection , or spot , in our justification ; but that christ must needs say of such , in respect of justification , as he doth of his spouse , thou art all fair , my love , and there is no spot in thee , cant. 4. 7. and how should it be otherwise , since therewas no spot nor blemish found in him . mr. baxter , in his fourth proposition , in his preface to d. tully , saith , that this condition ( viz. the covenant of grace , by which we have right to the benefits of it ) is our faith [ mark it ] or christianity , as it is meant by christ in the baptismal covenant , viz. to give up our selves in covenant , believing in god the father , son , and holy ghost , renouncing the contraries ; and that though this consent to the christian covenant ( called faith alone ) be the full condition of our first right to the benefit of that covenant ( of which justification is one , ) yet obediential performances , and conquest of temptations , and perseverance , are secondary parts of the condition of our right , as continued and consummated ; he saith for faith to be imputed to us for righteousness , rom. 4. 22 , 23 , 24. is plainly meant , that god , who under the law of innocency required perfect obedience of us to justification and glorification , upon the satisfaction and merits of christ , hath freely given a full pardon and right to life to all true believers ; so that now by the covenant of grace , nothing is required of us to our justification , but faith , all the rest being done by christ ; and so faith in god the father , son , and holy ghost , is reputed truly to be the condition on our part , on which christ and life by that baptismal covenant is made ours . observe , here is not a word concerning christ's righteousness , or faith in him for righteousness . and hence worthy mr. troughton citing this passage of mr. baxter saith , by this author , 't is not christ's righteousness apprehended by faith , justifieth us ; but faith it self , as including obedience , i. e. the belief and practice of the christian religion is our righteousness , by , and for which we are justified and accepted , luth. red. p. 8. moreover , 't is worth noting to observe how mr. baxter seems to lay the whole stress of our first justification to what is promised in our baptismal covenant , wherein we profess faith in god the father , son , and holy ghost ; sure he might with much ease have foreseen that such who entered into that baptismal covenant in the primitive , apostolical days , were such who before they were admitted thereto , were required to believe : and if true subjects were all justified before they sign'd that covenant , the jailor who cried out , sirs , what must i do to be saved , was by st. paul required to believe on the lord jesus , with a promise upon his so doing of being saved : though i deny not , but that faith in god the father , and in the holy ghost , is injoined as well as faith in the son ; yet 't is christ who is the immediate object of our faith , and that too as he was crucified for us , and bore our sins , or was made sin for us , that we might be made the righteousness of god in him . and 't is by him that we come to god , and believe in god , and are justified and accepted of god , other foundation ( of these things ) can no man lay . but mr. baxter speaks nothing of this , but of a faith in general in god the father , son , and holy ghost ; which faith he says is reputed truly to be the condition on our part on which christ and life by that baptismal covenant is made ours , till i met with this passage of mr. baxter's . i did not so well understand what mr. daniel williams means by those assertions of his in his late book , called the vanity of youth , p. 130. 131. who answers these questions following , viz. what doth the covenant bind thee to ? ( meaning the baptismal covenant ) . answ . to be the lords in a sincere care to know , love , believe , obey , worship , and serve him all my days , and to depend on god through christ for all happiness , ezek. 16. 8. rom. 12. 1. rom. 6. 4. quest . what if a child through the love of sin , or vanity of mind , will not agree to this covenant when he is capable ? answ . he then rejecteth christ our saviour , and renounceth the blessings of the gospel . quest . is it a great sin to refuseth agree to the covenant to which thy baptism engaged thee ? answ . it 's the damning sin , and the heart of all sin. i suppose mr. williams , and mr. baxter were of the same faith and judgment . if you will know what the terms and condition of the covenant of grace are , which must be performed by us that we may be justified , both these men tell you , ( though the latter more fully ) 't is to make good this baptismal covenant , viz. sincerely to love , believe , obey , worship , and serve the lord ; so that faith alone as it receives christ , or helps us to fly to christ , and relie on christ , is not the alone way or condition ( if it may be so termed ) on our part in order to actual interest in jesus christ , and justification ; but also the whole of gospel-obedience and holiness , they make to he as absolute conditions in order thereunto , as faith. sirs , we deny not but that obedience and personal holiness is necessary to salvation , or in order to a meetness for an actual possession of heaven : but we must exclude all inherent holiness or works of obedience done by us , in point of justification , pray mind my text , but to him that worketh not , but believeth . but if it be not as i affirm concerning these men , how can mr. williams call the non-performance of the baptismal covenant , the damning sin , and heart of all sin. observe the very same damning evil , which the holy ghost charges on the sin of unbelief . in the new testament , mark 16. 16. john 3. 36. he charges on the non-performance of his true condition of justification , and eternal life ; i.e. this baptismal covenant : all sin ( i grant ) is damning in its own nature , every sin being a breach of god's law , exposes to god's wrath and curse : but the not agreeing to , or non-performance of this covenant ( he making this the condition of the covenant of grace ) he calls , by way of eminency , the damning sin , and heart of all sin. if this man preaches christ , or the glorious gospel , i am much mistaken . besides , our baptismal covenant is not a sign of that faith and holiness we should afterwards obtain ; but 't is an outward sign of that inward grace we have ( or ought to have when baptized ) i.e. 't is a sign that we are dead to sin , to the world , to the law , and to our own righteousness : how shall we ( saith the apostle ) who are dead to sin , live any longer therein , rom. 6. 4. know ye not , that so many of us as were baptized into jesus christ , were baptized into his death , v. 3. therefore we are buried with him by baptism into death ; that like as christ was raised up from the dead by the glory of the father , so we should walk in newness of life . these persons who were baptized , being true believers , were in a justified state ; and though 't is true , they by their baptismal covenant promised to walk in newness of life ; yet the neglect of this is no more called the damning sin ; nor is the performance of it that righteousness they desire to be found in to justification . but 't is evident , these men place obedience and personal holiness in the place of faith , and the non-performance of that inherent holiness and obedience in the room of unbelief ; though we grant without holiness no man shall ever see the lord ; yet 't is not for that , or thereby we are justified , and shall be saved , but by the personal righteousness of jesus christ . but to proceed as a further confirmation , that these men deny that the righteousness of christ , as 't is apprehended or received by faith , is that alone through which we are justified , i might here cite another author , mr. truman grand prop●iation , p. 30. 86. who paraphrasing on those words , rom. 3. 26. that he might be just , and the justifier of him that believeth in jesus . he saith , that he that is of the faith of jesus , or of the christian faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and concerning the effects of the death of christ , or his satisfaction , he saith , it was only this , that the obstacle being removed ( viz. offended justice ) god might be at liberty to act in the pardon of sinners , in what way and upon what terms he pleased . the immediate effect is , that god might be just , though he should pardon sinners , that he might pardon silva justitia , not , that he must pardon , come what will of it , or be unjust . and further , to exclude christ's righteousness from being the matter of our justification ; ( saith mr. troughton ) he saith , that in our redemption , we 1. are not properly to be looked upon as debtors , nor god properly as a creditor , but as a governor and legislator , we as subjects ; and that christ acted not the part of a surety ( though he be once figuratively so called ) but of a mediator expiating guilt , and making reparation to justic● some other way than by the execution of the law ; yea , endeavouring that the legal threat might not be executed by making amends , for the non-execution of it . 2. the sufferings of christ were not properly an execution of the law ( though they may figuratively be so called ) but a satisfaction to justice . and further , that it is contrary to scripture and reason , to hold that christ's fulfilling of , and obedience to the law is accounted 〈◊〉 , as if believers had fulfilled and obeyed the law in his doing it . 1. and thus these men go about to shake , if they could , nay , overthrow the great article of our faith , and glorious doctrine of justification , as it hath been generally received by all orthodox christians in every age of the church clearly denying that which christ did and suffered , he did and suffered as a common person , as a head , surety and representative for all the elect ; but that he did all meerly as a mediator , viz. as one endeavouring to compose the difference betwixt god and sinners . 2. not that he fulfilled the law of works for us in our stead ; but that he fulfilled the peculiar law of a mediator . 3. that christ by undergoing the curse of the law delivered mankind from the curse ▪ thereof ; and by his active obedience unto the precepts of it , purchased life for them , which the law promised with other super-abounding additional blessings ; but rather give man a new and a milder law of grace or terms of life , according as the father and the son should , or did agree . and only gave to god a valuable consideration or recompence , that he might justly wave and not execute the law of works ; but give man a new and milder law of grace , or terms of life ; which clearly tends in a great measure to destroy , or make void the law , instead of making it honourable , by christ's perfect conformity to it , in our nature and stead ; nor can the righteousness of the law be said to be fulfilled in us ( if what these men say be true ) that is in our nature , or as some read it for us ; and indeed if christ's obedience and suffering in our room and stead , hath not delivered us , who believe from the curse of the law. doubtless , we are all under the said curse still , and so must remain for ever . nor can i see why christ should take our nature upon him , were he not substituted in our stead , as our surety to do and suffer . besides , how can our sins be said to be laid upon him , or imputed to him , and his righteousness imputed to us , were he not put in our stead to do and suffer for us . if that righteousness which satisfied the law of works , doth not justifie us , i know not how we can be justified . nor can i see how the honour of god in his infinite justice and holiness , and the sanction of the law , is repaired by this doctrine . but more of this hereafter . 4. these men do not say that the righteousness of christ , whereby he fulfilled the law , is imputed to us , who believe , to justifie us in god's sight ; tho' for that righteousness-sake , god grants us pardon of sin , and hope of eternal life . but rather ( so far as i can gather ) that christ's righteousness or obedience is not imputed to us , for which we should be justified and accepted , as being an obedience due to the law of the first covenant ; but to his own peculiar law of a mediator : but yet so , that christ's obedience did merit or purchase ; i.e. that god should appoint men new and easier terms of life , instead of perfect obedience , and death for the failure of that obedience . thus having given you several dangerous , and corrupt notions of men about the great point of justification , i shall proceed to give you in the last place the true description , notion , and definition of it , according as it hath been , and is asserted generally by all sound christians and faithful men. eighthly , this is that which we say ; i.e. that justification is an absolute act of god's most sovereign grace , whereby he imputeth the compleat and perfect righteousness of jesus christ to a believing sinner , though ungodly in himself , absolving him from all his sins , and accepting him as righteous in christ . we affirm that justification is the acceptance of a sinner with god as righteous , through the righteousness of jesus christ imputed to him ; not that justification is nothing more but the pardon of sin , or the not , or non-exacting the punishment of sin , due for the breach of the law of works , and the acceptance of a man , so far as he performeth the new condition of sincere obedience . but we affirm that believing sinners are made partakers of christ's righteousness , and the benefits of it ; and that by faith alone , as that by which we wholly fly to him for righteousness , and trusting in the promise of life for his sake and merits . not that faith , as one observes , in the whole latitude , is believing and obeying the gospel , by which we are made partakers of the benefit of christ in his obedience to his own law ; and , in that he having purchased this grant or law , i.e. that they which obey him should be justified and saved , and not that christ's obedience shall or doth save them . we believe , and teach that by christ's righteousness imputed , he that believes is perfectly justified , and is free'd from the curse of the law , and accepted , and accounted righteous in the sight of god , and hereby hath a certain title to eternal life . not that our justification or right to life dependeth wholly upon our obedience , as the condition to which it is promised , and we only put into a condition or state of life imperfect , and subject to change as obedience it self is : and so that we are not perfectly justified till our obedience be perfected , which is the doctrine some persons of late preach ; for as sure as god justifies us , so sure will he save and glorifie us , rom. 8. 30. thus having made our way clear , and removed some stumbling-blocks , i shall now proceed to shew , that all works done by the creature are utterly excluded in point of justification in the sight of god , which must be my business the next day , the time being gone . i shall therefore conclude with a word or two of application . 1. the first shall be a use of caution to both saints and sinners , to take heed who you hear ; it greatly concerns you ; for the times are perilous , the devil is endeavouring to strike at the root , even at the foundation it self , beware lest you are deceived and carried away with those poisonous and abominable doctrines that are fomented at this present time in and about this city . we ought to keep clean from all errors ; but especially such as are capital ones . i am afraid many good christians are not sensible of the sad danger they are in . i cannot see but that the doctrine some men strive to promote , is but little better than popery in a new dress . nay one of the worst branches of it too , shall any who pretend to be true preachers of the gospel , go about to mix their own works or their sincere obedience with christ's righteousness ; nay , to put their obedience in the room and place of christ's obedience , as that in which they trust and desire to be found ? 2. let me exhort you all to stand fast in that precious faith you have received ; particularly about this great doctrine of justification , give your selves to prayer , and to the due and careful study of god's word . and beware lest ye also being led away with the error of the wicked , fall from your own stedfas●ness , 2 pet. 3. 17 , 18. but grow in grace , and in the knowledge of our lord and saviour jesus christ . to him be glory both now and for evermore . amen . justification without works . rom. iv. 5. but to him that worketh not , &c. i have already opened this text of scripture , and gave you an account of the scope and coherence thereof at large ; and then observed two points of doctrine therefrom . first , that all works done by the creature are quite excluded , in point of justification of a sinner in the sight of god. the last day , i shewed you divers erroneous principles held by some men about the doctrine of justification . i shall trouble you with no repetition of what we have said ; but proceed to what was then propounded to be further done ; which is to give you the scripture proofs and arguments to confirm the truth of the first point of doctrine ; viz. that all works done by the creature are quite excluded , &c. 1. my first argument shall be taken from the very letter and express testimony of the holy scripture , rom. 3. 27. where is boasting then ? it is excluded . by what law ? of works ? nay , but by the law of faith. this text almost in so many words confirms this proposition ; if all boasting is excluded , all works are excluded : but more of this hereafter . see rom. 4. 2. if abraham were justified by works , he had whereof to glory , but not before god. if he had been justified by works , he had whereof he might glory ; but he had nothing to glory in before god. therefore he was not justified by works , v. 6. even as david describeth the blessedness of the man unto whom god imputeth righteousness without works . he brings in david to confirm this great gospel-truth psal . 32. 1. and the david doth not use the very same words , as here expressed by the apostle ; yet they are words of the same purport , the sence and meaning of david is the same . i wonder at the boldness of some men , who affirm the word imputation of righteousness is no where to be found in the scripture . doth not the apostle plainly and positively assert that god imputeth righteousness to● man , and that too without works . see ga● . 2. 16. knowing a man is not justified by the works of the law , but by the faith of christ . knowing ; that is , being sure and certain of this , this is a doctrine ( as if he should say ) we are well grounded in , and confident of , that a man is not justified by the works of the law ; works do not justifie or declare us righteous in the light of god : so eph. 2. 8 ; 9. by grace ye are saved through faith , and that not of your selves ; 't is the gift of god ; not of works , lest any man should boast . here it is again in the affirmative , it is by grace ; and also laid down in the negative , not of works , and the reason subjoined . to these proofs of holy scripture , i might mention that in phil. 3. 8 , 9. yea doubtness , and i account all things but loss for the excellency of the knowledge of jesus christ my lord , for whom i have suffered the loss of all things , and do count them but dung that i may win christ , and be found in him , not having my own righteousness which is of the law , ●ne that 〈◊〉 is through the faith of christ the righteousness which is of god by faith. what was it paul accounted but dung , and gave up for loss ? why , he tells you it was whatsoever he accounted once for gain , or did esteem of , and rested upon ; viz. all his own righteousness , while he was a phar●see , and all his other external and legal privileges , which in times past he gloried in ; but now they were nothing to him : he saw no worth or excellency in them ; but wholly threw himself on christ , and on his righteousness for justification . i count now at this very time all the righteousness i have ( he speaks in the present tense ) but as dung , that is , in comparison of that righteousness , which doth and must justifie him in god's sight , in which he would be found now , and at death and judgment . compare this text with that in tit. 3. 5. not by works of righteousness that we have done , but according to his mercy he saved us . obj. but perhaps some will object , that the apostle in all these places only excludes the works of the law. answ . 't is evident he excludes all works done by the creature , either before grace , or after grace , as well works of obedience to the gospel as to the law. pray observe , not by works of righteousness that we have done . we that are saints , we who profess the gospel ; nay , such works , which god hath prepared or ordained that we should walk in them , eph. 2. 9 , 10. good works done by saints and godly persons cannot justifie them in god's sight . were not the galatians christians and professors of the gospel , who held without faith in christ , no doubt , that they could not be justified ? but yet were so far fallen from the true faith , as to look to be justified also by the law , or by their obedience to it ; or by an inherent ▪ righteousness , which the apostle 〈◊〉 opposed . works are indifferently mentioned , as being excluded ? he that is said to be justified by faith , is said not to work ▪ but to have a righteousness imputed ; therefore all works are excluded in this respect ▪ 2. if all works were not excluded ; then there would still be the same cause or reason to glory , or to boast ; be they either legal or gospel work● : but since all boasting is excluded , all works are excluded : it signifies nothing what works they are , if the reason of their exclusion be but considered ; which is to take away all manner of boasting , and to abase the creature , and wholly to magnifie god , and exalt free grace . 3. moreover the like debt would be due to us ; for to him that worketh , is the reward not reckoned of grace but of debt . what though some of my works doth not make god a debtor to me ? yet if any works in this case are not excluded , god would still become a debtor to me , which is inconsistent with the doctrine of free grace . 4. if works going before justification , are excluded from being any cause thereof ; then much more those works that follow justification ; for causes ( as one well observes ) do not use to follow after , but go before their effects , at least in order of nature . 5. if works justifie , they must of necessity be good works ; but works done before faith , or without faith , are not good works ; for whatsoever is not done of faith is sin , and are dead works . neither can the fruit be good , as our saviour saith , while the tree is bad , every evil tree bringeth forth evil fruit ; but every man before he is justified is like an evil tree , and therefore can bring forth no good fruit , no good works ; wherefore all works , 't is evident , before faith and justification , are utterly excluded . 6. furthermore , the apostle speaketh of all men , whether converted or unconverted , that 't is not of works , or works done by them , or either of them , that they are justified , or saved , but by grace ; we are justified by grace , and not by works ; all works are opposed ( by the apostle ) to grace , therefore all works are excluded . from hence take this argument . that doctrine that gives the holy scripture the lie , is false and to be rejected . but the doctrine that mixes any works of righteousness done by the creature with faith or the free grace of god , in point of justification , gives the scripture the lie ; therefore that doctrine is false , and to be rejected . 2 arg. that all works done by the creature , are utterly excluded in point of justification , appears from the different nature of works , and grace ; 't is positively said , we are justified by grace . now grace and works ( let works be of what sort they will ) are directly contrary the one to the other . see rom. 11. 6. and if it be of grace , then it is not of works , otherwise grace is no more grace ; but if it be of works , then it is no more of grace , otherwise work is no more work . there is no mixing works and free grace together , but one of these doth and will destroy the nature of the other ; and as it holds true in election , so in justification : if justification was partly of grace , and partly by works done by the creature , or from foreseen holiness and sincere obedience done by us ; then grace is no more grace , or works no more works : for whatsoever proceeds of grace ( as our annotators observe ) that cometh freely , and is not of debt , but whatsoever cometh by works , that cometh by debt ; but now debt and free grace , or that which is free and absolutely by grace , and that which is by desert , are quite contrary things ; therefore to say men are called and justified , partly by grace , and partly by works done by the creature , this were to put such things together as cannot agree ; for 't is to make merit no merit , debt no debt , work no work , grace no grace ; and so to affirm and deny one and the same thing . from hence take this argument : that which is of the free grace of god , is not by any works done by the creature . but justification is of the free grace of god ; therefore not by any works done by the creature . that being justified by his grace we should be made heirs according to the hope of eternal life , tit. 3. 5. from hence rises all the hopes we have of salvation ; 't is by , or according to the free grace of god , through the merits of jesus christ alone . 3 arg. my third argument , to prove all works done by the creature are excluded in justification , is this , viz. faith is the way prescribed in the gospel in order to justification ; not love , not charity , not works of mercy , but faith : now why is faith rather than any grace mentioned as the way to be justified ; is it not from the nature of this grace ? in respect of the object it flies unto , or takes hold of , faith contrary to any other grace of the spirit , carries the soul out of himself to christ , like as those who were stung with the fiery serpents in the wilderness , were healed by looking up to the brazen serpent : so by fixing our eye upon christ , looking by faith upon christ , we come to be healed and justified . moreover , pray wherein doth the terms of the gospel differ from the terms of the law , do this and live ; or , the man that doth these things shall live in them , gal. 3. 12. lev. 18. 5. these are the terms of the law. thus runs the tenour of the law. but the terms of the gospel are quite different ; believe on the lord jesus , and thou shalt be saved , acts 16. 31. this was the doctrine paul preached to the poor trembling jailor , which agrees with what the same apostle says , rom. 10. 9. if thou shalt confess with thy mouth the lord jesus , and shalt believe in thine heart god hath raised him from the dead , thou shalt be saved . this confession , and this faith , has more in it 't is true than some believe ; 't is not a verbal confession only , or a bare believing christ was raised from the dead ; 't is a believing with all the heart , acts 8. 37. or to throw our selves wholly on christ by the faith of the operation of god , col. 2. 12 , 13. in full confidence and assurance that he was raised from the dead , as our head , surety , and representative , for our justification , by the power or virtue of which faith , we also rise with him from a death in sin to walk in newness of life . from hence i argue thus : that doctrine which confoundeth the terms of the law and gospel together in point of justification , is a false and corrupt doctrine : but the doctrine that mixeth sincere obedience , or works of any kind done by us , with faith in point of justification , confound the terms of the law and gospel together in point of justification ; therefore that doctrine is false and a corrupt doctrine . obj. may be our opposers will object , that the terms of the law consist in perfect obedience , and that the terms of the gospel consist in faith and sincere obedience ; and therefore they do not confound the law and gospel together , &c. answ . 1. the difference betwixt the law and the gospel ( as all our true protestant divines teach ) doth not at all consist in this ; i. e. that the one requires perfect obedience , and the other only sincere obedience ; but in this , that the one requires doing , do this and live ; but the other , no doing but believing for life and salvation : their terms differ not only in degree , but in their whole nature . 2. the apostle , 't is evident , opposeth the believing required in the gospel to all manner of doing or working for life , as the condition proper to the law , the law is not of faith , but the man that doth them shall live in them . faith in jesus christ the mediator , is not commanded by the law by which the soul shall live , the law saith nothing of this ; this is not of the law : and the gospel speaks nothing of doing or working for life , neither of perfect●or 〈◊〉 obedience , but the direct contrary , he that worketh not , but believeth on him that justifieth the vngodly , his faith ; not his obedience to the gospel , but his faith is counted for righteousness . if therefore we seek justification by any manner of doing or works , though upon never so easie and mild a condition of obedience , we do thereby bring ourselves under the terms of the law ; which is a compleat declaration of the only . terms whereby god will judge all , and condemn all who are not brought to see the insufficiency that is in it , through the flesh , rom. 8. 3. no justifie the soul , and from that sight and sense disown all their works of obedience , and accept of christ his righteousness and perfect obedience to the law , to justifie them in the sight of god ; for let our obedience be never i so sincere , if it be not perfect , we are still debtors to the law , and are a coursed by it , unless we believe in jesus christ ; so that all who seek for justification or eternal life knowingly , or ignorantly by any works done by then●less or more , whether commanded by the law or gospel , confound the terms of the law and gospel together . and to this , let me add one thing more , i. e. it cannot be rationally doubted , but that the jews and judaizing christians in the apostles days , against whom he contended , did profess any hope to be justified by a compleat or perfect obedience to the law according to the rigour of it ; but no doubt thought if they did sincerely do what they could to love god , and keep his commandments , they should be accepted and justified in his sight : for the jewish religion taught them that professed it ( as one observes ) to acknowledge themselves sinners , which appears by their anniversary humiliation at the day of atonement , and several other rites of the law ; nor have we any reason to conclude but some of them yielded also sincere obedience ( i speak of moral sincerity ) to the law ; this being so , i see not why their sincere obedience might not justifie them as far forth , as any sincere obedience to the gospel or milder law can a christian now . brethren , this new doctrine is but a piece of old judaism● these men do but stumble at the old stumbling-stone , which was the seeking to be justified by a man 's own righteousness , in a sincere or upright obedience to that law or rule of life god gave them ; and so thereby not submitting themselves to the righteousness of god , which is by faith in jesus christ , without the law or any obedience of ours . moreover , pray consider that paul who told the galatians they were fallen from grace , did not disown jesus christ ; they were still professors of the gospel , though they thought obedience to the law a necessary condition in order to justification also . nor was the observation of the moral law a damning sin : no , no , the gospel obliges to it ; but it was their seeking justification thereby , and not by faith only , or in that respect mixing works with faith. 4. all works done by the creature are excluded in point of justification of a sinner in the sight of god , because we are justified by a perfect righteousness : if no man is in himself perfectly righteous , then no man can be justified by any works done by him . but the apostle proves , that the justice of god requires a perfect or sinless righteousness in point of justification ; and also proves that all have sinned , nor is there one that doeth good , and sinneth not : no person has a perfect righteousness of his own . alas , sirs , the law of god is but as a transcript or written impression of that holiness , and purity that is in his own nature , and serveth to shew us what a righteousness we must be found in , if we are ever justified in his sight . nor can it be once supposed by any man , unless blinded , that god will ever loose or relax the sanction of his holy law , or abate a jot or tittle of that righteousness his holy nature and law requires in point of out being justified in his sight , it must be all fulfilled by us in our own persons , or by our surety for us , and imputed to us . the law did not only proceed from god , doubtless , as an act of his sovereign will and prerogative , but as an act proceeding from his infinite justice and holiness . can any be so left , as once to conclude god sent his son to destroy the law , or to diminish , or take away the least part or tittle of that obedience he therein injoins , which so well agrees with the perfections of his own pure nature ; 't is strange to me any should conceive god should give way to relax or abrogate the law of perfect obedience ; nay , send his son to do it ( and in its room bring in a law for imperfect obedience to justifie us ) as if he repented he ever gave it . for by this means , saith a learned author , god should lose much honour in making this second covenant , and granting such easie terms ; for there is no comparison betwixt perfect obedience required by the law , and due to god as our creator , and that imperfect obedience , which is accepted by the gospel , neither in quantity , quality nor duration : here it is possible a man may be converted at the last hour and saved , though he have lived in rebellion against god many years ; what little honour or service hath god from such a man ? yea , from the best men , who confess their righteousness to be as filthy rags , in comparison of a sinless nature and perfect life , in respect of all duties , time , and place , without mixture of any sinful imperfections , what should be the reason of this alteration ? if there had been a law given , which could have given life , verily righteousness should have been by the law , gal. 3. 21. could not man keep the law of works then ? it seems the first law was too strict . this reflecteth upon the wisdom and justice of god : it must be granted that perfect man could observe a perfect law , had god pleased to give him grace and assistance sufficient to his state and necessity ; and so there was no need the law should be altered , and the obedience , the condition of it , changed from perfect to imperfect : for if perfect man could not keep the law of perfect obedience , with sufficient grace . how should sinful man perform the law of sincere obedience , having no more than sufficient grace to assist him ? did not god foreknow that man would break the law of works , and so was necessitated to make a new and more easie law ? or , did not god both foreknow and permit the fall of man ? or , could he not have hindred it ? why then should he give way to the abrogating the command of perfect obedience , to bring in that of imperfect ? surely ( as augustine saith ) god is so just that he can allow no evil , and so good that he can permit no evil , except it be with design to bring greater good out of it . if god permitted the first covenant to be broken , that thereby he might abase man and magnifie his own grace , and his son , in bestowing heaven freely on him , and in bringing him thither by the continued power of pardoning and sanctifying grace ; hereby indeed god doth 〈◊〉 advance his own glory , by the change of the covenants . but that the condition of perfect obedience , being broke by man's sin ; the law therefore should be dis-annulled , and a new way of treating with man set up , wherein still man should be something , and his works bring about his own salvation , and god be contented with few and very imperfect acts of obedience ; this certainly is a prejudice to his honour ; nor doth this make it up , i.e. that our obedience is accepted for christ's sake ; for christ only made way for removing the old covenant , ( say you ) and the granting a new ; but he did not obey in our stead ; nor doth add any worth to our obedience ; unless you will say that we are justified by our own sincere obedience , the righteousness of christ making up the defects of it ; and so our own righteousness will be a co-ordinate cause of our justification with the righteousness of christ ; we say . when the apostle saith , by the works of the law no flesh shall be justified , he doth not mean only the law , as in the hands of moses ; but also as it is a-new given forth by jesus christ ; for we are still under obedience to the moral law , the substance of which is to love god and our neighbour as our selves : by the law is meant that rule of life god hath given , whether as written in the heart , or given by moses , or as given a-new by christ as rule of life to us ; lusts is a breach of christ's law , or as the law given by christ , as well as it was given by moses , no man , because a sinner , can be justified by his own works , righteousness , or obedience ; but all men are sinners , whether professors or prophane , rom. 3. 23. ( as i said before ) he that is justified , must be just or without sin , or have such a righteousness imputed to him , god will in no wise clear the guilty , exod. 34. 7. god is just as well as gracious , rom. 3. 26. he cannot suffer any wrong to be done to his holy law. consider the purity of his nature and rectitude of his will : his justice must be satisfied , his law fulfilled by us , or by our surety for us , and will not abate a tittle of that righteousness it doth require ; yet such is also his goodness , that what we could not do in keeping perfectly the law , he sent his son in our nature , as our surety and representative , to do it for us , rom. 8. 3. that the righteousness of the law might be fulfilled in us , that is in our head , who by faith is ours ; and thus by faith we do not make void the law , but establish it . is the law rendred useless , or of none effect by faith ? are we justified without regard had to the just commands thereby required , or without a compensation made for the breach thereof ? is it made void ? no , god forbid , ( saith the apostle ) we establish the law , in as much as by faith we get or attain to a perfect righteousness ; even such a righteousness as the law requires , by being interested in the compleat and perfect righteousness , and obedience of christ to the moral law , in whom every type and shadow of the ceremonial law , and in whom each promise , and prophecy is fulfilled also : to close this , take this argument , if we are justified by a compleat and perfect righteousness ; then an imperfect though a sincere righteousness , doth not justifie us , but we are justified by a compleat and perfect righteousness . ergo , remember , sinners , you are guilty , and must be justified in a way of righteousness , as well as pardoned in a way of sovereign mercy , that god might be just , and the justifier of them that believe in jesus , rom. 3. 26. we can only be justified , saith learned leigh , by that righteousness which is universal and compleat . leigh's body of divinity , p. 529. our obedience , though sincere , is not universal nor compleat ; therefore our sincere obedience or righteousness justifies us not in god's sight . 5. all works done by the creature are excluded in point of justification of the sinner before god , appears , because gospel-justification is a great mystery , and the preaching of it counted foolishness to the wise men of this world : to preach christ and his righteousness , as that which justifies us they cannot understand ; natural light and reason comprehends it not . what , must we be justified by the obedience and righteousness of another ? this to the learned greeks was a strange doctrine . but to say a man is justified by sincere obedience , i. e. by believing the truth of god's word , and living a godly life , suits well with man's natural wisdom and reason : but the doctrine of faith , though it be not against humane reason ; yet it is above it , and wholly depends upon divine or supernatural revelation , through this man is preached unto you remission of sins , and by him all that believe are justified from all things , by which they could not be justified by the law of moses , acts 13. 38 , 39. for as by one man's disobedience many were made sinners ; so by the obedience of one shall many be made righteous , rom ▪ 5. 19. how dare any say our works or sincere obedience is our righteousness , sith the apostle positively asserts , we are made righteous by the obedience of jesus christ ? if it be by his obedience , 't is not by our own : for as adam's sin was imputed to his seed to condemnation ; so is the obedience or righteousness of christ imputed to all those who believe in him to justification . now the worst of men that have any sense of religion , are prone to conclude the only way to obtain god's favour , and to be justified in his sight , is to make the practice of holiness and upright walking a condition ; nay , the only way thereunto , and that happiness is to be by that means obtained . hence 't is , when they meet with any awakening convictions or terror of conscience , they presently begin to think they must amend their lives , and perform religious duties : nay , this way the heathens were brought to their best devotion ( as a learned writer observes ) mankind being made and born under a covenant of works , are naturally led to work for life , or to do something to procure god's acceptance , and escape his displeasure . the very light of natural reason informs us , that it is just with god to require us to perform duties of sincere obedience , or duties of natural or instituted religion ; and if we fall in doing what our consciences tells us we ought to do , we presently through self-love and blind hope , persuade our selves god being gracious will pardon us wherein we come short , through christ , who died for sinners . and thus we may perceive that the persuasion of salvation and justification by the condition of sincere obedience , hath its original from our corrupt , natural reason , and is part of the wisdom of the world ; but it is none of the wisdom of god in a mystery , yea that hidden wisdom god hath ordained before the world began to our glory : it is not of the things of the spirit of god , nor of the mystery of faith , which the natural man cannot receive , but are foolishness unto him : this is not the foolishness of preaching whereby god is pleased to save them that believe , 1 cor. 2. 6 , 7 , 9 , 14. certainly the justification of a sinner in the sight of god by faith only , or to believe on him that justifies the ungodly , is one of the chief mysteries of the gospel ; but if our justification was by our own obedience , or by conforming our lives to the rules of the gospel , justification and salvation would cease from being any more a mystery : but to be justified by the righteousness of another , though sinners in our selves , and have done nothing to procure such favour and acceptance at god's hand , can't enter into the heart of natural and self-deceived mortals . sirs , our justification is a great mystery , as 't is an act of god's sovereign grace and wisdom : herein his justice and mercy equally shine forth , and the one doth not eclipse the glory of the other ; sin is punished , and the sinner acquitted . 6 arg. if when we have done all we can do , we are unprofitable servants ; then by our best works of obedience and services under the gospel , we cannot be justified : but contrariwise all works in that respect , as done by us , are excluded , luke ▪ 17. 10. he is no unprofitable servant , whose works or sincere obedience commends him to god in point of justification : no man is able to come up fully to discharge his duty ; if therefore sincere obedience ●nstead of perfect , god now requires of us in the case of justification , and we are able fully to discharge the law of sincere obedience , which our new doctors must say , or they say nothing ; then it follows that all such persons are not unprofitable servants ; for they have done all that god requires of them : nor indeed can i see ( as a divine observes ) if sincere obedience be the condition of justification and life , how the imperfections of the godly should be any sins against the gospel , where there is no law , there is no transgression ; for this new law , i. e. the gospel , requires no more than sincere and upright obedience , ( say they ) though the law did ; and the gospel also promises life in like manner to sincere obedience , as the law did to perfect and compleat obedience ; they may be imperfections ( saith he ) in nature , but not proper sins . praeter , non contra legem , as the papists say . if they say , that more than sincere obedience is required of us , but not as a condition of life , i ask by what law ? the covenant of works required nothing but as the condition of life , no more doth the gospel , if it be a law of life ▪ ( after such a manner ) our saviour , doubtless by his expressions shews us , that all we do avails us nothing in point of desert , though never so sincerely performed ; and therefore far from justifying us in god's sight , but that all we have is of god's free grace . 7 arg. because we are said to be justified by the righteousness of god : hence it follows that all our own works of obedience are excluded , rom. 3. 21 , 22. 't is called the righteousness of god in opposition to the righteousness of the creature ; not the essential righteousness of god , but the righteousness of christ the mediator , who is god as well as man ; and that righteousness god in his infinite wisdom hath found out to discharge us guilty and condemn'd sinners , and to justifie us in his sight . hence st. paul renounced all his own righteousness , that he might be found in the righteousness of god which is by faith in jesus christ , phil. 3. 8 , 9 , 10. obj. but say some paul speaks only of that righteousness which he had whilst a pharisee , or of the righteousness of the law. he intends not ( saith mr. williams , p. 204 , 205. ) gospel-sincerity , but those jewish thing , or what they boasted of ▪ and again he saith , it was not gospel-holiness which he counted dung or loss . answ . 't is strange this man should adventure to give such a sence of this text , when at the same time he would ●ain have his reader believe he owns the imputed righteousness of christ for our justification , p. 202. 't is evident he does deny that the righteousness of christ alone is imputed to us for justification , as being the only matter that justifies us from all things , and that without any works done by us , either in respect of answering the rules of law or gospel , though never so sincerely performed . all indeed that i can find he means , is this , i. e. that christ's merits are the cause of the gospel rule and promise , and his righteousness imputed is the cause for which we are justified and saved , when we have got new hearts , and answer the rule of the gospel in holiness and sincere obedience . and thus though imperfect obedience to the law was dogs meat ; yet imperfect obedience to the rule of the gospel or promise thereof , if sincere , is the children's bread ; nay , that which they ought to seek justification by , and to desire to be found in . ( if this man's doctrine may be received , ) it should appear by him that christ's righteousness imputed , and our gospel-obedience mixt together , justifies us : but the chief part is our conformity to the rule of sincere obedience , and christ's righteousness , cannot do by faith alone without this of ours . 2. but soul know , and be not deceived , this text hath always been urged by sound protestant writers , as one of the pillars of the doctrine of justification by the righteousness of christ applied by faith alone . st. paul doth not only disclaim his righteousness he had before conversion , or his obedience to the law in point of justification ; but he speaks in the present tense , what things were gain to me , those have i counted loss for christ : but that which he adds , is more , i do count all things loss . he speaks , as our divines note , of all , both past , long since , and also now present , whether righteousness of his own , in obedience to the law , or works done by him under the gospel , all he counted as dung in comparison of the knowledge of christ and his righteousness , or the righteousness of god which is by faith. 3. 't is to be noted how mr. williams and bellarmine do jump together , and agree in their exposition of this text : the latter saith , that by righteousness which is of the law , are meant works of obedience done through the knowledge of the law by the only strength of natural abilities before his conversion . to which chemnitius and other protestant writers answer , that paul rejected not only his works before his conversion , which he signifieth , speaking of the time past , v. 7. but also the works of his present condition ; yea , doubtless , and i do count all things but loss . mr. williams saith , they were the jewish privileges , and that conceited christless righteousness which he once valued : but saith he , a gospel-holiness is not here intended ; and that still by speaking in the present tense , paul means what was past , saith he . pray observe they both exclude the righteousness of the law , done by natural or legal abilities ; and they both agree to include an inherent righteousness , performed by gracious assistance under the gospel . this man is i hope no papist , though he strives , 't is plain , to maintain one of the grossest parts of popery , and that part god raised up holy luther principally to detect . christians look about you , for you are greatly concerned . 4. consider that the apostle positively disclaims all righteousness of obedience done by the creature in justification before god , and did relie on the righteousness of god : for if he sets our righteousness , or the righteousness of the creature in direct opposition to the righteousness of god , which is by faith ; then that which is the righteousness of god applied by faith , is not the righteousness of the creature , though never so sincerely performed , but the former is true : ergo , 5. 't is such a righteousness paul here intended , that he desired to be found in both at death and judgment ; but durst he , think you , desire to be found in any righteousness of his own at that hour , or in that great and dreadful day ? as to this , take what reverend downham , and others say , when a man shall be summoned to appear before the judgment-seat of god , shall seriously consider with himself what he shall oppose to the accusations of satan , to the convictions of the law , to the testimony of his own conscience , confessing himself to be a most wretched sinner , to the judgment of god , and most righteous judge , if he look back on his own conversation , as having nothing to trust to but his own righteousness , he shall find sufficient master of despair . he may say with anselm , terret me vita mea , &c. my life doth terrifie me . alas ! what man is fully able to say he is perfect , or that he sincerely has done all his duty , in respect of that milder law of obedience which they talk of ? sirs , there is no way in order to peace of conscience for us , but to do as paul did , i. e. renounce all our own inherent righteousness and obedience , and fly to the doctrine of justification by the grace of god , through the compleat righteousness of jesus christ received by faith only . for while a man ( saith he ) retains this opinion , that he can be justified by his own works , or inherent righteousness , he can never be soundly persuaded that his righteousness is sufficient for that purpose ; but hath just cause not only to doubt , but also to despair : and this is the cause of that popish opinion , that no man without special revelation can be assured of the remission of his sins in this life , downham●o● just , p. 202. brethren , some of the papists themselves have on a death-bed been forc'd to seek relief , by renouncing all their own works and obedience under distress of conscience , and to fly to the righteousness of christ , only they kept it close to themselves , lest that gap being opened , their trade should fall to the ground , as appears by the answer of stephen gardyner to the bishop of chichester , foxe's acts and mon. vol. 2. p. 46. take two or three arguments further here , viz. 1. if that righteousness which is the righteousness of god , which is by faith , in opposition to the righteousness of the creature doth justifie us ; then all works done by the creature are excluded in point of justification in god's sight : but the former is true ; ergo , all vvorks done by the creature are excluded , &c. 2. if paul , nor no other child of god durst , or dare to be found in any righteousness of their own at death or judgment ; then works done by us , or sincere obedience justifie us not ; but the former is true ; therefore no works of ours , nor sincere obedience doth justifie us in god's sight . 3 arg. that doctrine that holds a christian down under slavish fear , by grounding his justification on his own works of holiness and sincere obedience , is not of god ; but the doctrine of justification by our own work of holiness or sincere obedience , holds a christian down under slavish fear , by grounding his justification on his works of holiness and sincere obedience ; therefore that doctrine is not of god. christians take heed what books you read , if you would have a sound and stedfast ground of hope , peace and comfort ; nay , not only have the joy of god's salvation , but salvation it self ; for if you build on your own righteousness or obedience , and not on the righteousness of god , which is received by faith only , you will fall into hell , by stumbling at the same stumbling-stone the jews did , rom. 9. 32. chap. 10. 2. 8 arg. all works done by the creature are excluded in point of justification of a sinner in the sight of god , because we are justified by that righteousness by which the justice of god is satisfied , and his wrath appeased . that righteousness that delivers us alone from condemnation , and the curse of the law , doth justifie us and none else ; and is not that the righteousness of christ ? is not he that is acquitted from condemnation and death , put into a state of justification and life ? what is it that these new doctors talk of ? how is christ's righteousness made our legal righteousness , and yet not our evangelical righteousness ? if the righteousness of christ be imputed to us , as that which when apply'd by faith , delivers us from condemnation , wrath and death , certainly we need no other righteousness to justifie us in god's sight unto eternal life . obj. but vnbelief is against the gospel , what defence against this ? answ . the person that we speak of , hath faith , he believes in christ , therefore the gospel charges him not , and the law cannot : here is a pardon , if you receive it , you are acquitted : here is a plaster , if you apply it , you are healed . the man receives the pardon , applies the plaster ; he is by the grace of god helpt to believe , he is therefore delivered from death , and put into a state of justification , and shall not come into condemnation , rom. 8 ▪ 1. 2. no man is acquitted from the charge of any sin , either against the law or gospel , till he believes ; but when he believes , when he applies the merits and righteousness of christ , he is justified from all things , from all sins of what nature soever they are . must we by our sincere obedience make god a compensation for the sins we have committed against the gospel , and free tenders of his grace , or for slighting the word of reconciliation ? &c. hath not christ satisfied god's justice for all our sins ; and when we believe , are we not thereby justified from all sins committed against the gospel , as well as against the law ? have we any plea at god's bar , but that of the merits of christ , and his righteousness only , let our sin or guilt be what it will ? quest . but how doth it appear a man doth believe in christ indeed . answ . why his faith , if true , will make him a new creature , 't will purifie his heart , it will lead him into sincere and universal obedience ; but 't is christ's righteousness still nevertheless that justifies him in god's sight , though his obedience and inherent righteousness may justifie his faith , or evidence the truth of grace to his own conscience and to men also . but , obj. god doth require an evangelical righteousness in all that do believe this righteousness christ is not , nor is it the righteousness of christ ; he may be said to be our legal righteousness , but our evangelical righteousness he is not . and so far as we are righteous with any righteousness , so far we are justified by it ; for according unto this evangelical righteousness we must be tried , if we have it we shall be acquitted , and if we have it not we shall be condemned ; there is therefore a justification according to it . to this , take reverend dr. owen's answer , according to some authors , or maintainers of this opinion , i see not , saith he , but that the lord christ is as much our evangelical righteousness as he is our legal : for our legal righteousness , he is not in their judgment by a proper imputation of his righteousness unto us , but by the communication of the fruits of what he did and suffered for us : and so he is our evangelical righteousness also ; for our sanctification is an effect or fruit of what he did and suffered for us , eph. 5. 25 , 26. tit. 2. 10. 2. none have this evangelical righteousness , but those who are in order of nature at least justified before they actually have it ; for it is that which is required of all that do believe , and are justified ; and we need not much enquire how a man is justified after he is justified . 3. god hath not appointed this personal righteousness , in order to our justification before him in this life , though he have appointed it to evidence our justification before others , &c. 4. if we are in any sence justified hereby in the sight of god , we have whereof to boast before him : though we may not absolutely in respect of merit ; yet we may so comparatively , and in respect of others , who cannot make the same plea for their justification : but all boasting is excluded : and it will not relieve , to say , that this personal righteousness is of the free grace and gift of god unto some , and not unto others ; for we must plead it as our duty , and not as god's grace . see his further answer , dr. owen of just . p. 221 , 222. to close this , take this argument : if by that righteousness of christ which is out of us , though imputed to us , the justice of god is fully satisfied , we are justified ; then all works done by us , or inherent in us , are excluded in our justification before god : but by that righteousness of christ which is out of us , though imputed to us , the justice of god is satisfied ; therefore all works done by us , or inherent in us , are excluded in our justification before god. finally , saith bellarmine , nothing more frequently doth the scripture testifie than that the passion and death of christ was a full and perfect satisfaction for sins . further he saith , god doth indeed not accept , as a true satisfaction for sin , any justice but that which is infinite , because sin is an infinite offence , &c. de just . l. 2. now the sufferings of christ and his righteousness only , is of an infinite value , ours is not ; therefore christ's righteousness only , and not ours , is a true satisfaction for sin. our adversaries sometimes are forc'd to speak the truth . 〈◊〉 arg. all works done by the creature , are excluded , &c. because 't is by the obedience of one man that many are made righteous , that is jesus christ , he is made of god unto us righteousness , &c. rom. 5. 18 , 19. 1 cor. 1. 30. but our inherent righteousness is of many ; i. e. every man 's own sincere obedience that obtains it . 10 arg. all works done by the creature , are excluded in point of justification ▪ i prove thus ; if any one man was justified without works or sincere obedience , or through faith only ; then all works of obedience , &c. are excluded : but the thief on the c●oss was justified without works of obedience ; and so are all infants that die in infancy that are saved ; the matter of justification is one and the same ; the balsam that cures our malady is all one in infants and in adult persons ; 't is christ's death , christ's blood , the merits of jesus christ ; or 't is his active and passive obedience , which is our only righteousness to discharge us from sin and condemnation : though the mode or manner of the application thereof may be different to the adult , 't is by faith only ; to infants in a more secret and hidden manner , not known to us . nay , abraham , david and paul , were not justified by inherent righteousness , but by faith without works of obedience ; and as abraham was justified , so are all his spiritual and true seed ; to them , and every one of them , is faith imputed to justification or righteousness , even by faith alone without works as paul proveth , rom. 4. 3 , 4 , 5. 11 arg. is , because christ is tendered or offered to sinners as sinners ; not as righteous persons , but as ungodly ones , without any previous qualifications required of them to fit themselves to receive christ ; they are all as poor , lost , undone , weary , and heavy laden sinners required to believe in christ , or venture their souls upon him , though they have no money , no righteousness ; if they have , they must cast it away , in point of dependance , trust , or justification : these are they , christ came to call ; these are they he invites to come to him ; these are they he came to seek and to save , who see nothing of good in themselves ; but contrariwise , are sensible of their filthy hearts and abominable lives : and yet though it be thus , if they come to christ , believe truly in christ , they shall at that very instant be justified , which faith or divine grace will soon make them holy and sanctifie them ; for holy habits are at that very instant infused into them , though sanctification is a gradual work : this being so , it follows all works done by the creature are excluded , in point of justification of a sinner before god. what said paul to the ungodly jailor , when he cry'd out , sirs , what must i do to be saved ? believe on the lord jesus , and thou shalt be saved and thy house , act. 16. 31. the apostle did not put him upon doing to be saved , but upon believing . but o how contrary is this to the doctrine some men preach now a-days ; they tell sinners what they must do , what good fruits they must bring forth , and this before the tree is good , or they have closed with christ , or have real union with him ; nay , bid the people take heed they do not too soon believe on christ or venture on christ . sirs , you cannot too soon believe in christ , i mean truly believe ; i don't say you should get a presumptuous faith , but true faith : but is it not strange a minister should be heard lately to say , a man must get a new heart before he can be justified . i thought a man could not have a new heart before he had true faith : is not a new heart one of the absolute promises of the new covenant , ezek. 36. 26. can any thing , short of almighty power , make the heart new , or form the image of god in the soul ; or can a man that hath a new heart be under condemnation , for are not all in that condition who are not actually justified ? or can a dead man quicken himself , or dead works please god ? or the fruit be good before the tree is good ? are not all that are new creatures in christ jesus , and have union with him , 2 cor. 5. 17. 12 arg. with which i shall conclude the proof of the doctrine . ( though i might mention many more , to prove all works done by the creature , or obedience of his , are in this case excluded , &c. ) it is , because if a man should so walk as to know nothing of himself , i.e. be so righteous , or so sincere in his obedience , as not to have his conscience to accuse , or reproach him ; yet he cannot thereby be justified . see what paul saith , though i know nothing of my self , yet am i not thereby justified , 1 cor. 4. 4. though he had kept a conscience void of offence towards god , and towards men ; yet in the point of justification , he renounces all his own obedience and righteousness that was inherent in him . durst holy job depend upon his sincerity , or venture in that , to stand at god's tribunal ? though he could plead uprightness against the false charge of his three friends , and with much confidence persevere therein , justifying his sincerity with his faith and hope in god ; against their accusatio●s , he shewed his faith ●y his works , and stands on his justification of himself against hypocrisie . but at length he is called into the immediate presence of god , to plead his own cause ; not now as it was stated between himself and his friends before , whe●her he were sincere or not . the question was now reduced to this , i. e. on that grounds he might , or could be justified in the sight of god ; and god to ●●epa●e him in this case , and to shew him what to plead at his bar , graciously ●anifested himself unto him . and quickly now he comes to see all his former ●leas , as dr. owen notes , of faith , hope , and sincere obedience , would not avail ●●m ; but he is made to fly under the deepest self-abasement and abhorrency 〈◊〉 sovereign grace and mercy ; for then job answered the lord , and said , i ●m vi●e , what shall i answer thee ? i will lay mine hand upon my mouth : once 〈◊〉 i spoken , but i will not answer ; yea twice , but i will proceed no further , job 〈◊〉 . 3 , 4 , 5. i have heard of thee by the hearing of the ear ; but now mine eye ●eth thee : wherefore i abbor my self , and repent in dust and ashes . dr. owen . how , job , abhor thy self ! that art so holy , so sincere , such an upright ●an ! what is all the beauty of thy inherent holiness , and sincere obedience ●ecome nothing to thee ? is it as dung now ? darest thou not appear before ●od in it , not stand at his bar thereby to be justified ? no , no , he saw that here was sin cleaving to his best duties , and that he was vile in god's sight . sure th●● agrees 〈◊〉 with mr. daniel william's new doctrine : it was not go●●el-holiness which paul counted dung , says he . no doubt job's righteousness was ●he fruits of faith as well as paul's , and purified his heart too ; who says , 〈◊〉 knew that his redeemer lived , job 14 ▪ but yet for all this holiness . up●ightness , and sincere obedience , he abhors himself , and repents he ever had 〈…〉 conceit of the worth of his own righteousness . let a man place himself in the condition wherein job was to stand before the bar of god's justice ; and let him attend to the charge he hath against him ; and let him consider what will be his best plea at god's tribunal , that he may be justified . i do not believe , ( saith the reverend doctor , ) that any man living hath more encouraging grounds to plead for an interest in his own faith and obedience in his justification before god than job had : alas , we must all say with david , enter not into judgment with thy servant ; for in thy sight shall 〈◊〉 man living be justified . this must be our plea when we come to die , i. e. my trust is in christ , in his blood , in his death , in his righteousness : this is only pleadable now , and in the judgment-day ; this will give ease to a convinced , terrisied conscience , that knows the nature , holiness , purity , and justice of god : we must say with anselm , my conscience hath deserved damnation , and my repentance is not sufficient for satisfaction ; but certain it is that th● mercy aboundeth above all offences . the prophet isaiah cries out , he was un●done , notwithstanding his sincere obedience , because a man of unclean lip● isa . 6. when the day of judgment or death comes , all hands will be weak and all hearts faint : confidence in our own uprightness will then fail 〈◊〉 because no works can then be found to answer the righteousness of god ; 〈◊〉 thou shouldst mark iniquity , who shall stand ? o lord , righteousness belongs ●nto the● but unto us confusion of face ; though i know nothing of my self , yet am i not ther● by justified . no , no , he was justified by the righteousness of god , by christ's sinle●● obedience , and not by his own imperfect though sincere obedience ; therefore all works done by the creature are excluded : 't is evident the god●● at the judgment-day will not plead their own righteousness ; but contra●●●wise will then renounce it in this respect , as appears by that , in matth. 25. 3● lord , when saw we thee an hungred , and fed thee ; thirsty , and gave thee 〈◊〉 &c. they will rather blush , and be ashamed to hear any mention of their work● or of their obedience , than to plead it at that day : all the good worl● which they have done , will be swallowed up in the admiration of god's fre● and infinite grace : but so much as to the proof of the doctrine . i shall 〈◊〉 with a brief word of application . application . this reproves all such as go about to eclipse the doctrine of free gra●● or of justification by faith only , and plead for sincere obedience , and 〈◊〉 grace and works together : also it may serve to convince all men ? that su●● teachers , however cry'd up , are not true gospel-ministers ; and therefo●● should be avoided ; though they should speak with a tongue like a●●gels . 1 caution . do not think , o soul , that thy own righteousness doth just●● thee , through christ's merits ; or that christ's righteousness is thy 〈◊〉 righteousness , and not thy evangelical . no , no , he is thy whole saviour● 't is christ's own arm that brought salvation , 't is not our own righteousne●● joined or coupled with the merits and righteousness of christ ; but his personal righteousness only received by faith. and , 2. take heed you do not put faith it self in the room ( as your act , or as a divine habit , or as the product thereof ) of perfect obedience ; for 't is christ's righteousness that is put in the place or room of that perfect obedience which god required of us in point of justification . faith only justifies , in respect of the object it apprehends and takes hold of . 3. tremble ye who trust in your moral , or gospel-obedience , your acts of mercy , or good deeds , and holy lives . tremble ye who rest on your du●ies , who glory in your knowledge , and outward privileges ; you fast , and ●ray , and hear sermons , and so you may , and go to hell at last ; notwithstanding , these things you must do , but yet not seek to be justified thereby ; do ●hem as duties in point of performance ; but lay them down in point of dependance . 4. here is comfort for sinners ; but if you are self-righteous persons , or go about like the jews of old , to establish your own righteousness , down to hell you will fall , rom. 10. 2. this doctrine will support you that are weak , and doubt for-want of inherent righteousness , that want a righteousness of your own ; see here is a righteousness , take hold of it , a robe of righteousness , put it on , believe on christ , as poor sinners come to him , you that have to money , no worth , no merit , no righteousness , this wine and milk of justification and pardon is for you : cry to god to help you to believe ; christ is the author of your faith , 't is the gift of god , 't is a grace of the spirit ; do you see you are wounded ? look to christ , believe , and thou shalt be saved , mark 16. 16. joh. 3. 15 , 16. if thou can'st not come to god as a saint , come as a sinner ; nay , as a sinner thou must come , and may'st come . obj. but this doctrine is decried for antinomianism . answ . they know not what antimonanism is , that thus brand us , as hereafter i shall god-assisting prove . if this is to be an antimonian , we must be all such , and let them mock on ; the lord open their eyes : we are for the law as paul was , and for holiness and sincere obedience , as any men in the world ; but we would have men act from right principles , and to a right end : we would have men act in holiness , from a principle of faith , from a principle of spiritual life , be first married to christ that they may bring forth fruit to god , rom. 7. 4. we preach to you , sinners , that jesus christ will entertain you , if you come to him , bid you welcome , and not cast you off , because of the greatness of your sins , though you have no qualifications to recommend you to him . would you wash your selves from your sins , and then come to the fountain of his blood to be washed ; we hold forth christ to be your whole saviour , and that he is set forth as the propitiation through faith in his blood , whom if you close with , and believe in , you shall be justified : we tell you god justifies the ungodly , i. e. that they are so before justified . nor is ou● doctrine any other , than what all sound protestants have always contended for ; nay , which the church of england in her 39 articles doth assert , viz. imputed righteousness and justification only for the merits of our lord and saviour jesus christ by faith , and not for our own works and deservings , and that we are justified by faith only ; and that works done before the grace of christ , and the inspiration of his spirit , are not pleasing to god , forasmuch as they spring not from faith in christ , neither do they make men meet to receive grace , &c. let me exhort you not to receive for truth all things that you find asserted in some men's books , sermons , and writings , though recommended by such men you have so great a veneration for . i hope some of those ministers that have set their hands to mr. william ' s late book , will see cause to repent of their rash act , and great inadvertency ; for we cannot see but that the said book brings in another gospel , or is a subversion of the gospel ( tho' the unwary reader may not soon discover the poyson that lies hid in it ) and 't is full of hard , and uncouth , or unintelligible terms , notions and expressions , not formerly known to the christian world : 't is strange to me that he should intimate and hold forth the gospel to be a law , or command of duty , as a condition with the sanction of threats upon non-performance , and promises of rewards upon performance of sincere obedience ; for if sincerity of grace and holiness be not the condition of that which he often calls the rule of the promise , which he nevertheless says is not the precept , i understand him not : doth he not mean a man must be holy , sincere , or a new creature , before he ventures on the promise of the gospel , or can be justified , which is the error my text opposes ; as if the free promise of the grace of god in laying hold on christ and his righteousness justifies us not , but that we must get some inherent qualifications of holiness , as the rule of the promise , before we venture upon it , or throw our selves upon jesus christ , and so must receive him as saints and not as sinners ; which is directly contrary to what all our true protestant writers and modern divines have all along asserted . the papists say , a man must be inherently righteous before he can be declared just ; and that faith justifies , as it infuses such a righteousness in us : and this man says but little else , if i understand him ; i. e. a man must answer the rule of the gospel-promise , asserting that the gospel doth judicially determine a conformity to the rule thereof ; and when god forgives , he judicially declares a man hath true faith , and by faith he means doubtless more than a laying hold on christ , viz. the making good the baptismal covenant , i. e. to love , serve , and sincerely to yield obedience to the gospel ; so that faith must by him be taken in a large and comprehensive manner : and that before god declares us righteous to justification , he looks whether or no we have fully answered the conditions ( according to the doctrine these men preach ) and finding the creature has done that , god judicially gives the promise in a way of reward ; and the obedience being sincere , though imperfect , 't is accepted as far forth as perfect obedience would have been ( could it have been performed ) under the law of works ; so that still inhereut righteousness is the condition 〈◊〉 our justification before the holy god , and not the righteousness of christ : away with this error . brethren , this new law it seems can give life upon obedience thereto , the first being taken away ; but if by the law , any law , a man might be justified , christ is dead in vain : for as one law , so all laws of works since man hath sinned , utterly fail , and are unable to justifie us in god's sight . for as some learned men have observed , the greek word is not [ the law ] but [ a law. ] let it be what law or rule of righteousness it will , that requires perfect or imperfect obedience , it will not do , gal. 3. 11. for the just shall live by faith : justification and life comes only that way , and not by works of obedience we have done . and truly to talk of sincere obedience , when performed by an unregenerate person , 't is strange doctrine . sincerity must only be look'd for in him , who is renewed by the grace of god : 't is as impossible for an unregenerate person to perform sincere obedience ( if we speak of gospel-sincerity ) as it is for a believer to perform perfect obedience to the law of works . therefore sinners , though 't is your duty to reform your lives , and leave your abominable sins , which often bring heavy judgments upon you in this world , and expose you to eternal wrath in the world to come ; yet know that all that you can do , will fail in point of your acceptation and justification in god's sight , or to save your souls : your present work and business is to believe in jesus christ , to look to him , who only can renew his sacred image in your souls , and make you new creatures , which must be done , or you perish . o cry that he would help your unbelief : come , venture your souls on christ's righteousness ; christ is able to save you , though you are never so great sinners . come to him , throw your selves at the feet of jesus : look to jesus , who came to seek and save them that were lost ; if any man thirst , let him come to me and drink . joh. 7 , 37 , 38. you may have water of life freely . do not say i want qualifications or a meetness to come to christ . sinner , dost thou thirst ? dost thou see a want of righteousness ? 't is not a righteousness ; but 't is a sense of the want of righteousness , which is rather the qualification , thou should'st look at : christ hath righteousness sufficient to cloath you ; bread of life to feed you , grace to adorn you ; or whatsoever you want , it is to be had in him . we tell you there is help in him , salvation in him , through the propitiation in his blood you must be justified , which is by faith alone . know that god justifies the vngodly ; not by making them first inherently righteous , nor are they ungodly any more after justified : the faith of the operation of god will soon purifie your hearts , and cleanse your lives ; this grace will teach you to deny all vngodliness and worldly lusts , and to live soberly , righteously , and godly in this present evil world. we do not tell you , you must be holy , and then believe in jesus christ ; but that you must believe in him , that you may be holy . you must first have union with him , before you can bring forth fruit to god ; you must act from life , and not for life . obj. but o 't is hard thus to believe ; to be ungodly , and yet to believe ; to see no holiness of our own , no divine habits planted in us : had we some degree of sanctification , or righteousness of our own , we could then believe . answ . is not christ able to save you , or is he not willing to save you , unless you are co-workers and co-partners with him in your salvation ? or are you unwilling to be saved , unless you might share with him in the glory of your salvation ? is it hard for you to believe the highest testimony and witness that ever was born to any truth ? can't you believe the report of the gospel , or receive the record god hath given of his son ? is resting on christ hard ? can't you beg for bread rather than perish ? can't you drink when thirsty , when you are bid to do it freely ? we say the gospel is not a conditional covenant of obedience ; or that faith , and holiness , or faith , and good works , are the condition of it , denying we are justified by any works of ours , as a subordinate righteousness to the righteousness of christ , or that we are justified for christ's sake only ; but not that his righteousness is imputed to us also , as our sins were imputed or laid upon him . we say that faith doth not justifie as an act , nor as a habit , or from any worth there is in that , it being only as a hand to apply the remedy . we say , faith is a fruit of christ's purchase ; and that he who spared not his own son , but delivered him up for us all , will much more give us all things , that is , grace here , and glory hereafter : he that gave us the greatest gift , will not deny to his elect ones the lesser gift . and now know all you pharisaical persons , this doctrine will pull down your high thoughts and imaginations , and abase your pride . to you that are believers , oh! admire free grace ; lift christ up who died for you , the just for the vnjust , who bore your sins , who was made sin for us that knew no sin , that we might be made the righteousness of god in him . he gave himself for you , and has given grace , the fruit of his death , and himself to you . o labour to be a holy people ; live to him that died for you , and rose again . to conclude , is there any sinner here ? are you ungodly , and in a wr●tched condition in your own eyes ? are you weary and heavy laden ? come to christ , lift up your heads : for to him that worketh not , but believeth on him that justifies the vngodly , his faith is counted for righteousness . postscript . reader , i have now given thee the substance of the two first sermons preached on this text ; and that which follows , contains an answer to all the main objections brought against this doctrine ; particularly that of the apostle james , about works justifying , and not faith only . and if this meets with kind reception , and i have encouragement , i shall publish two sermons more ( god willing ) and fully demonstrate , that justification is by the imputation of christ's righteousness , or by grace alone ; and the nature of imputation opened , together how we are to understand the change of persons : wherein i shall produce the testimony of the ancient fathers , and a multitude of our faithful modern divines , and worthy late writers ; that so you may see we plead for no new doctrine , but the very same that all good men and orthodox christians , in every age have maintained ; which will , i hope , be of great advantage to the church of god. and also shew you how faith is concerned in our justification , or is said to justifie , and how not ; together with the nature of that faith. as also the difficulty and excellency of that faith that is accounted for righteousness : likewise the horrid evil and danger of the sin of unbelief ; and mr. williams's book and doctrine further considered . reader , there are some faults that have escaped the press , which spoil the sense ; pray be pleased to correct these following with you pen. page 14. line 27. for true read new . p. 15. l. 1. for no more r. no where . p. 15. l. 41. for that christ , r. not that christ . p. 24. l. 22. blot out indeed . finis . advertisements . a vindication of the protestant doctrine concerning justification , and of its preachers and professors , from the unjust charge of antinomianism . in a letter from a minister in the city , to a minister in the countrey . london , printed for dorman newman , at the king ' s-arms in the poultrey , in the year , 1692. mr. rutherford's letters , the third edition , now divided in three parts ; the first containing those which were written from 〈◊〉 where he was confined by a sentence of the high commission , drawn forth against him , partly upon the account of his declining them , partly upon the accoun● of his nonconformity . the second and third containing some , which were written from anworth , before he was by the persecution thrust from his ministry ; and others upon occasions afterward , from st. andrews , london , &c. printed for dorman newman at the king ' s-arms in the poultrey . the counterfeit christian, or, the danger of hypocrisy opened in two sermons : containing an exposition of that parabolical speech of our blessed saviour, matth. xii, 43, 44, 45 ... / by benjamin keach ... keach, benjamin, 1640-1704. 1691 approx. 151 kb of xml-encoded text transcribed from 31 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47454 wing k55 estc r18720 12350297 ocm 12350297 59960 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47454) transcribed from: (early english books online ; image set 59960) images scanned from microfilm: (early english books, 1641-1700 ; 213:5) the counterfeit christian, or, the danger of hypocrisy opened in two sermons : containing an exposition of that parabolical speech of our blessed saviour, matth. xii, 43, 44, 45 ... / by benjamin keach ... keach, benjamin, 1640-1704. [4], 56 p. printed and are sold by john pike ... and by the author ..., london : 1691. errata: p. [4]. reproduction of original in yale university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -matthew xii, 43-45 -sermons. hypocrisy -sermons. sermons, english -17th century. 2005-04 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-07 jonathan blaney sampled and proofread 2005-07 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the counterfeit christian ; or , the danger of hypocrisy : opened in two sermons . containing an exposition of that parabolical speech of our blessed saviour , matth. xii . 43 , 44 , 45. when the unclean spirit is gone out of a man , &c. by benjamin keach , author of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pastor of the church of christ meeting on horsly-down in southwark . ezek. 33. 31. and they come unto thee as the people cometh , and they sit before thee as my people , and they hear thy words , but they will not do them : for with their mouth they shew much love , but their heart goeth after their covetousness . mat. 23. 25. wo unto you scribes and pharisees , hypocrites . 2 pet. 2. 21. for it had been better for them not to have known the way of righteousness , &c. london printed , and are sold by john pike at the upper end of bread-street , just by cheap-side ; and by the author at his house near horslydown in southwark , 1691. price stitch'd 6d . to the reader . it is more than a year since , i began a morning-exercise on the lord's-day at seven a clock , when i entred upon an exposition of all the parables and express similitudes contained in the four evangelists , according to the measure of light and knowledge received ; though by reason of a journey into the country it has not been continued . the explication of this parabolical speech of our saviour , i have been prevailed with to make publick . and if this meets with acceptance , i may in a short time publish proposals for printing the whole ; which in regard of the greatness of the charge , cannot be done but by subscriptions . and though i must confess my ability to perform so great a work to be much inferiour to many others ; yet by god's assistance i shall do what i can . and the consideration of the kind acceptance my other labours have had amongst god's people , has caused me to take the more pains : god having blessed the writings of divers of his servants to the conversion of many souls , and comfort of others ; yet if i have not sufficient encouragement from christian friends , i must desist this great essay . reader ; the second sermon i have much enlarged , scarcely half of it was delivered when preach'd , thinking to have preached a third time upon the text , but was prevented by laying down that lecture , for the reason afore-mentioned : neither have i been so large on other parables already opened , nor intend to be on those i purpose to explain ; so that the first sermon is rather a proper specimen of the whole work than the second . as touching some part of this dark parabolical saying of our saviour , i may differ in my conceptions , 't is probable , from divers men ; 〈…〉 inclined , 't is like , to believe that the man , or men here mentioned , are such only that satan overcomes , after they have made a profession of religion , with the same scandalous sins , and so they turn with the dog to their old vomit . i grant this may be true in respect of some of them ; yet i do not believe the lord jesus intends to shew hereby they do all after manner fall from their 〈◊〉 religion and profession : 't is evident to me , he applies it to the pharisees , and other people of that generation ; but many of them never became openly prophane , yet was their state worse by many degrees , ( than whilst they abode under the power of gross and scandalous sins ) and died in their vnbelief and hypocrisy , which 't is to be feared many now do . if the scope of the 〈◊〉 , be considered , that our blessed saviour designed by this parable to see 〈◊〉 the state of the pharisees , is evident , as may be seen if you begin at the 24th verse of the chapter , where they charged him with casting out devils by b●●lzebub the prince of the devils . from whence his 〈◊〉 an occasion to set forth the sadness of their conditions , 〈…〉 zeal and outward sanctity , shewing 〈◊〉 vers . 33 , 34 , 35. that their hearts were not made good , but like an evil and corrupt tree . then soon after follows these words , when the unclean spirit is gone out of a man , &c. reader , i shall not trouble thee further : what weakness thou findest in these sermons , i hope chairty will 〈◊〉 it : if any profit thou shalt receive thereby , bless god , and be 〈…〉 of resting in a form of religion , being not brought into 〈◊〉 union with jesus christ , nor under the power of true 〈…〉 let me have a part in thy prayers , who is 〈…〉 them , being attended with many troubles and 〈…〉 , but doubt not but god will make them all work together for good , and will at last , i hope , through his infinite grace , bring to his quiet , peaceable , and everlasting rest , his poor servant , thy unworthy friend and brother in the gospel , benj. keach . from my house near horsly-down , this 27th of the 3 d month , called may , 1691. errata . page 33. line 28. for pride , read proud , &c. l. 34. for regulate , r. regular . l. 35. blot out by . p. 35. l. last , f. they , r. we , and f. thereby , r. there ●● the counterfeit christian ; or the danger of hypocrisy . containing an exposition of that parabolical speech of our saviour , mat. 12. 43 , 44 , 45. sermon . i. when the unclean spirit is gone out of a man , he walketh through dry places , seeking rest , and finding none , ver. 43. then he saith , i will return into my house from whence i came out ; and when he is come , he findeth it empty , swept , and garnished , ver. 44. then goeth he and taketh with him seven other spirits more wicked than himself , and enter in and dwell there ; and the last state of that man is worse than the first , ver. 45. this place of holy scripture is generally acknowledged to be hard to be understood ; most expositers and annotators ( i have met with ) say but little to it . some call it a parable , and others a parabolical speech or a similitude . by the scope and coherence of the place it is evident our saviour setteth forth by it the direful state and condition of the scribes and pharisees , and other people of the jews , who boasted of their external holiness , or seeming sanctity , they being not prophane or notorious sinners ; or as they themselves foolishly said , not extortioners , unjust , or adulterers , like as the publicans were , luke 18. 11. yet the lord jesus sheweth by this parable how they were deceived : for though they were delivered from that prophane and debauched unclean spirit , yet was their state worse than the state of gross and wicked sinners , which is signified by the entering into them seven other unclean spirits worse or more wicked than the first that were gone out of them . that the words may be applied to them and other people of that generation , is evident from the sequel of ver . 45. even so shall it be with the people of this froward generation . yet no doubt our blessed saviour in this place may have reference to a man in the like state ; or as beza , caeterum quum spiritus impurus exierit à quopiam , &c. as well as unto that people who were carried away with cursed hypocrisy . when the unclean spirit , &c. by the unclean spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is certainly meant the devil , called , * an unclean spirit . 1. because he hath lost his own original purity , or clean and holy nature , he being at first created an angel of light , having like holiness before he fell , which the blessed and elect angels of heaven have . 2. because he is so universally filthy and abominable vile in himself , and so remains and will abide for ever , there being no possibility for him to become better , he being left and forsaken of god , without any means afforded of being purged from his unclean and filthy nature . 3. because he is not only unclean in himself , but also defileth the hearts and spirits of all such persons who receive and entertain him ; nay , all the pollution of our nature , yea , the whole nature of humane race , was originally from that compliance and yeilding to him by our first parents ; 't is this unclean spirit that hath poysoned and notoriously defiled the whole man both body and soul in all its powers and faculties , and not the whole man only , but the whole world also . and as this is naturally the filthy and miserable condition of all creatures , so those who yield to his temptations , come to have farther polution and defilement cleave to their hearts and lives . sin is an unclean thing , and it makes all such loathsom and abominable in the sight of god , who are overcome by it . though all naturally are vile and filthy , yet there are degrees of uncleanness , some are worse than others , more wicked , and so more like to the devil , in whom his very image or likeness clearly may be seen . 4. he may also be called an unclean spirit , because he continually inticeth and strives to draw men to filthiness , and to all manner of uncleanness , being an utter enemy to all purity and true holiness , envying all those who love it , and strive to promote it . is gone out of a man. ] not that the man was actually possessed with the devil ( as some may think ) though 't is very like the lord jesus may borrow this parabolical speech from a person actually possessed ; but he sheweth hereby that all wicked men are in a mystical and spiritual sense possessed with the devil ; all graceless sinners have an unclean spirit in them . where sin predominates and rules in the heart , there the devil has possession ; that heart is satan's throne where he reigns and sways the scepter : satan was said to enter into judas * ; and to fill the heart of ananias † : both these had this unclean spirit in them ; the one was plagued or possessed with a treacherous devil , and the other with a lying devil . hence 't is also said , that satan , who is the prince of the power of the air , both worketh and ruleth in the children of disobedience ‖ . gone out ] either by the power and force of the grace of god in its common operations he was thrown out ; or else , through policy , he voluntarily leaves his house for a time , with an intention to return again with a stronger force : some adhere to the first sense , and others to the last . gone out , i.e. as a carnal , prophane , or black devil , for so he may be said to be in all debauched persons : and in this respect he may be said to be gone out , or thrown out of the pharisees , and other false and counterfeit professors ; he may not be able to keep them any longer under the power of open and gross prophaneness . and from hence the pharisee proudly breaks forth , god , i thank thee , i am not as other men are , extortioners , vnjust , adulterers , or even as this publican . why may not satan be expelled or forced out of his house in some degree , by the common influences of the spirit ? all generally grant that legal convictions , and the operation of common grace through the workings of natural conscience , have some considerable power in them to reform the life of a wicked person . nor can i think satan would yield to any soul voluntarily so far as to let him become so much as civilized if he could help it ; therefore i rather think he was forced to give place , as not being able to hold his own ( in some respect ) as formerly , although whilst the creature abides in his natural state , not having a changed heart , satan hath possession of that soul still in a great measure ; and therefore he leaves , no doubt , a strong guard behind him , when he is said to go out , though they may be said to hide themselves , or retire into some lurking-holes and corners of the house , or rather of the heart . satan cannot doubtless keep possession always , so far as to hold men under the power of gross and scandalous sins , or cause them to continue openly prophane ; such power and virtue is there in the common operation of the spirit , or in legal convictions and workings of natural conscience , together with the help of the external ministration of god's word , and by the means of afflictions , and those severe providences and dispensations , under which wicked men may be exercised , that it may tend to make them become other men : though it cannot change their hearts , yet it may make a great change in their lives , by which means they may look like saints , and talk like saints and sanctified persons , and be taken for such too by the truly godly ; nay , and that which is worse , may conclude within themselves they are converted , since their former enemy , that debauched gross and unclean spirit is gone out of them . i am so far of the mind of james arminius , that man by the means of that common help and power god affords to all in general , may leave the gross acts of wickedness , let satan do what he can ; which has been often evinced by that terror severe humane laws have had on the consciences of wicked and ungodly persons . i am perswaded were there a law that he that swore an oath , or was drunk , or committed adultery , should have his right hand cut off , or be made a slave all the days of his life , we should see men would get power over those temptations of satan , and neither be drunk nor commit adultery . he walketh through dry places . ] 1. satan is said in that of job * , to go to and fro in the earth , and to walk up and down in it . satan here speaks , saith mr. caryl like a prince ; therefore saith he ; some conceive this was the prince of devils that is mentioned in this text , or belzebub the chief of devils . he walketh about to view his provinces and territories , from one place to another , but he doth not walk to and fro as an idle peripatetick , but to enquire , to observe , and consider , as a spy , to search all things and persons as he passeth along . therefore ; 2. this noteth that satan is a diligent enemy ; if he hath lost a little ground , or is worsted in one soul , he will try what power and success he can find in another . 3. it shews that he is an unquiet and restless spirit , being cast out of heaven , he can rest no where ; and if he be forced out of some men at one time , he will tempt others ; nay , if the servant hath a little worsted him , he , to revenge himself , will fall perhaps in the next place upon the son ; if he lose some place in his own house , he will see if he cannot get into the temple of the holy ghost ; or , if he is forced to leave wet and filthy places in which he delights , he will walk through dry places , and see what he can meet with there . 4. satan's great work which he imploys himself in and about , is no doubt to get into the heart of men to dwell , nay rule there , and so subject them to himself , and defile and polute them one way or other . dry places , seeking rest , and finding none ] i. e. where there is no water or moisture , or not enough to refresh him ; he has a cruel thirst upon him , and unless he can meet with that he seeketh , which is to make a prey of the souls of men , he is in a restless state , like a thirsty person who walking through dry places can find no water . there are some sorts of men that aford satan no content nor satisfaction ; he seeketh for that oft-times which he finds not ; he is not pleased to be as a travellor , to pass through a place and stay ( as it were but for a night ) but would fain find rest , i.e. have a place or heart to dwell in , and take sole possession of . i find one of the ancients , who writing on this dark expression , speaketh thus : so long as he dwelleth not in me , he is said to seek rest he is grieved and vexed , &c. 1. dry places are commonly clean places , or places where there is no dirt or mire : and satan , that unclean spirit , is like a swine , i. e. he delights in filthy and mirery places , which may signify his assaulting the saints , or seeking to get into sanctified hearts , or hearts renewed by the special grace of god , and throughly purged by the blood of christ , in whom that filthy sink of sin and polution is not only dryed up , but the heart is changed and made new , and so no more a house or habitation for this unclean spirit , but is become the temple of the holy ghost , or a habitation for god through the spirit . and these men's hearts are unto satan , like dry places to a thirsty and restless person : for as the holy spirit cannot rest , nor take up his abode in filthy and poluted hearts ; so the devil , that wicked spirit , can find no rest nor place of abode in renewed and sanctified hearts . and as it is no suitable house or habitation for him ; so likewise believers have one dwelling in them , strong enough to keep satan out : for stronger ( saith the apostle * ) is he that is in us , than he which is in the world : and again he saith † , ye are strong , and the word of god abideth in you ; and ye have overcome the wicked one : he that is begotten of god , keepeth himself , and the wicked one toucheth him not : shall not so touch him as to enter into his heart , and take up his dwelling , or get possession of him any more ; and therefore these men's hearts , i. e. the hearts of true sanctified christians , i conclude are meant here by our saviour , which are to satan as dry places , where there is no dwelling or abiding for him . 2. as dry places are clean places ; so likewise they are commonly barren places , places where little or nothing will grow ; satan is for such hearts that will receive his evil seed , i. e. suited and fit to close in with his cursed temptations , which are like to moist or mirery places ; such as all corrupt and unregenerate hearts are , in others that bitter and evil seed which this unclean spirit sows , will not take root : or if it should so fall out , that through the carelesness and negligence of believers , and strength of temptations , satan should drop some of his cursed seed in them , and it should meet with a little of the old corrupt nature ( there being in the best of men an unregenerate part ) yet it would soon wither and come to nothing ; for their hearts are , ( as i said before ) no proper soyl for the seed of the wicked one , therefore if he gets in a little , he is soon turned out again ; so that in a word , according to the import of this saying of christ , ( as i conceive ) these mens hearts are to the devil , like dry places , where he can find no rest . 3. dry places are for the most part places least inhabited for want of water ; the hearts of saints are like uninhabitable places to satan , in them he cannot find those proper accommodations which he needs and must have where he dwells . but since he can find no dwelling here , no diabolical comfort nor refreshment , i. e. no abode in godly hearts ; he saith , i will return into my house from whence i came out , ver . 44. i will return : not that he was quite routed and vanquished before , 't is called still his house , he lays claim and pleads propriety in him and interest still ▪ therefore this man's heart was not become the temple of the holy spirit , he was gone out , or forced out before , as a swearing , cheating , whoring , or drunken devil , &c. and this might inrage him , and move him to attempt some greater enterprize , which we have already spoken to . satan doth not love to loose or let go any strong hold he hath of carnal and prophane persons ; but seeing he had received some small defeat , he sets upon the truly godly christian ; like as when he was cast out of heaven unto the earth , he presently persecuted the woman which brought forth the man-child , rev. 12. 13. when he saw he could not uphold his kingdom by paganism , nor farther execute his malice by pagan emperors , but was routed and overcome as to that power he had , ( as our late annotators observe ) to let us know that he retains his malice , though he hath lost his former strength , he goes on in pursuing the church of god. even so , i say , he having been forced to give way before ( as was hinted ) he walks about to seek revenge upon the saints ; but they being to him like dry places to a thirsty man , or as an inn to a traveller , viz. no resting place , he resolves to return to his own house , that is , the hearts of hypocritical professors , such as the pharisees were : and this returning of his into his old house , imports ( as i conceive ) his coming again in another form or shape , and with a resolution to get better and more firmer and surer possession than he had before . now he appears as an angel of light. nor can we suppose he had no party left in the said house when he went out . parables must not he strained too far ; we ought not to scrue or make too severe a scrutiny upon every phrase : therefore we cannot think when he is said to return to his former house , or attempt afresh the false and counterfeit christian , that he hath quite given over his designs in assaulting sanctified persons , but he cannot indure to be an underling , he is for kinging it in the souls of men , would fain reign and sway the scepter there ; and where he cannot rule and domineer , he harh no rest , nor can be satisfied . and therefore he may be said to return as an exiled prince , and lest he should be discovered , he puts on a new garb , and is now contented his captive should become religious , that so the deluded sinner might not discern him , but take him for his lawful sovereign ; as if he should say , i will yield to you now ; if you will be a professor and become religious , ye shall , but i will dwell with you notwithstanding ; here is room enough for me as a white devil , tho not as a black one and when he is come , he findeth it empty , swept and garnished . ] empty ; that is , the spirit of god was not there , true grace was not there , christ dwelleth not there ; that house may well be said to be empty , where god and jesus christ are not ; nor is it a hard and difficult thing for the unclean spirit to enter into such a soul , since there was no enemy strong enough to keep him out ; but contrariwise , the place seems to be rather prepared and made fit for him , to take up his abode in this new religious and spiritual appearance ; nay here is not only room for himself , but the house is so empty , that many other unclean spirits more wicked than himself , may have their abode and dwelling there also . satan saith , i will return to my house , &c. he speaks as if he was sure enough that this sinner was his own , and therefore should without any difficulty enter in , in that new disguise in which he now appears ; and accordingly 't is said , he findeth it empty , and also swept : but doubtless some dirt and filth was yet in some hole or corner : for like as a lazy and slothful house-wife uses to sweep a little of the loose dust and filth in the open and middle of the room , and lets many secret corners lie foul as before , and may be leaves the dirt behind the door out of the publick view of people : so the false and counterfeit christian reforms his life in the sight of men ; or , like the pharisees , makes clean the out-side of the cup and platter ; but their hearts are still polluted , and as vile as ever . swept ; but not with a proper and fit broom ; 't is said to be swept , but alas 't was only with the beesom of legal reformation ; and how far that will cleanse the unclean and wicked person , is known to all understanding men ; it only takes away the filth of gross and scandalous sins : therefore said by st. peter , to escape the corruption that is in the world ; that is , the prophane world , i. e. vile and notorious sins and pollutions . and garnished , or painted ; which may signify that seeming sanctity , moral vertue , and the common graces of the spirit . our saviour elsewhere compares pharisaical holiness , to painting or garnishing of a sepulchre ; wo unto you scribes and pharisees , hypocrites , for ye are like unto whited sepulchres , which indeed appear beautiful outward , but within are full of dead mens bones , and all vncleanness : ye build ( saith he ) the tombs of the prophets , and garnish the sepulchres of the righteous . and thus pharisaical and hypocritical professors may be said to be garnished , i. e. they seem glorious to men , who only judg by the outward appearance , and know not the heart ; there may be a great change of life , a beautiful outside , and yet the evil and vitious habits and pollutions of the heart may be still the same , and not changed . and remarkable is this phrase of our saviour [ garnished , ] which we know is commonly a curious piece of art : men by their ingenuity strive to imitate nature ; they will draw the face of a man , &c. with curious painting , very exact , so that it much resembles the person 's natural face , yet 't is not the same , 't is but a piece of paint , an artificial invention : even so in like manner by the improvement of a man's natural parts , common grace , light and knowledg , he may appear in the view and sight of men , as a true child of god , and may talk and discourse like a saint , read and hear god's word , nay , and pray also with much seeming devotion and piety , and may likewise bridle many unruly lusts , and gross enormities of life , and give alms to the poor , insomuch that he may very exactly resemble a true and sincere christian , and be taken by all godly people to be indeed such an one : but notwithstanding all , 't is but an artificial piece , 't is but like a curious paint , or vain-glorious garnish ; it is not the image of god , it is not the new creature ; though it looks like it , much resembles it , yet it is not the same : for the man is a meer hypocrite , a counterfeit christian , the work upon him being only the product of natural improvements , and not the effects of the saving operations of the holy spirit . nay , and satan , though an unclean spirit , likes to dwell in such a house , i mean such a heart , thus swept and garnished , as well as in the heart of a vile and debauched person : and evident it is , that this sweeping or external cleansing with the broom of outward reformation , or the garnish of moral righteousness , common gifts and graces of the spirit , prayer , hearing the word , partaking of the sacraments , and doing many good works , cannot secure the soul against satan's attempts , in order to his taking up his habitation in such persons hearts . after i had preached these two sermons , a godly friend who heard them , told me he had met with a treatise of mr. richard allen's , author of vindiciae pietatis , who gives the same sense on this mysterious place of scripture : he helped me to the book which i was ignorant of , and mr. allen being a very worthy person , i shall give you some brief hints of what he hath said . when the unclean spirit goeth out of a man , &c. that sinners are vile and abominable , saith he , it is from that wicked spirit , satan , that dwells in them : every sinner is a person possessed of a devil ; when a little reformed , they seem for a time to be dispossessed , &c. he walketh through dry places ; what these dry places may be , is not easy to determine : some by these loca arida , understand loca vacua , void empty places , the deserts and wastes of the earth , where he finds no body to attempt or molest . but could satan , saith he , think to find rest there where was no house for him to lay his head in ? would the tempter waste his time in seeking whom to devour in those waste places , where he knew well enough there were none to be found ? he knows too well where sinners dwell , to go to seek them where they are not ; more like to find the devil at a market , than in a wilderness . thus therefore seems not to be the sense — . why may not , saith he , these dry places be the saints on earth , the fountain of whose blood is dried up ? in whom the sun hath dried up their dirt and mire , in which this swine loves to wallow , &c. [ he seeketh rest ] this notes two things . 1. when the devil is gone out of any person , he is never at rest till he is gotten in again , either thither whence he went out , or into some other habitation , where he may do more mischief : like children , like father , 't is said of them , so 't is much more true of him , he rests not but in doing mischief . 2. the devil loves to dwell where he may be at rest ; that is , not from work ( his rest is his work ) but from resistance or opposition , i. e. in carnal and unclean hearts , &c. [ seeking rest and finding none . ] he goes , saith he , through these dry places , from saint to saint , from heart to heart , in hope to find entertainment , but is still disappointed ; here 's little rest for me to be had , these dry places i see are no places for me , here 's watching and wrestling and warring against me ; so much praying , complaining against me , that there 's no stay for me here : — i le go back to my old habitation : and when he comes , he finds it empty , swept , and garnished , a little cleaner and handsomer than when he left it . the devil can allow sinners a little reformation ; but though it be a little cleansed and garnished , yet it lies empty still , there 's no tenant hath taken it up , though the devil went out , christ was not let in , but there it lies void for the next that comes . then he goeth and taketh seven other spirits more wicked than himself , and they enter in , and dwell there ; and the last state of that man is worse than the first . beware of a returning devil ; the devil at his return often makes sevenfold worse work than before he did . allen's godly fear , p. 213 , 214 , 215 , 216. he modestly offers this as his thoughts on the place , and i find others confirming by some brief hints the same things . i thought it not amiss to recite this passage of his , as a farther confirmation of the exposition i have briefly given you of this dark place of scripture , not doubting but 't is the sense and meaning of our saviour . but now to draw towards a close , take two or three points of doctrine . observe , 1. satan is an unclean spirit . as god is the author and original of all true holiness , so is satan of all sin and wickedness : and as god's nature is pure , so the devil in his nature is impure ; all purity proceeds from god , and all sin proceeds from satan ; god strives to promote the one , and the devil labours to promote the other : as god's kingdom is set up in the world , and maintained by holiness and spiritual sanctity ; so the devil's kingdom is set up and upheld by sin and filthiness . as god by his spirit dwells in sanctified hearts , so the devil dwells in polluted and sinful hearts : and as christ makes that man or woman holy and clean where he makes his abode ; so satan makes those souls where he takes up his dwelling , unclean and abominably wicked . moreover , as he who is truly sanctified and made holy , is said to be of god ; so they that are wicked and ungodly , are said to be of the devil * . all those who are spiritual and truly gracious are like to god , or bear some resemblance of him ; and all unclean and wicked persons are like to the devil . these things considered , no marvel satan is called an unclean spirit . 2. all prophane notorious and ungodly sinners are in a woful state , the unclean spirit is in them , their hearts are satan's habitation . the heart of man was not originally satan's house , nor hath he any just right or propriety in it ; 't is his by usurpation and conquest , as men yield up themselves to him , and entertain his temptations . man both body and soul is the lord's , he is his creature ; nor ought he to suffer any to dwell in him , much less to rule and sway the scepter over him , but the holy god. but as all men as they come into the world , have wretched and cursed natures , through original depravity ; so ungodly men actually have cast off god , their lawful and only sovereign , and have imbraced the wicked one , they have received , and do subject themselves to satan that unclean and filthy spirit , he is king and lord over them . the devil hath got possession by craft , he inticed our first parents to open the door to him , they gave him the first entertainment , 't was then he took possession , and thereby at once corrupted all that are in the house ; i mean , all the faculties of the soul , to such a degree , that they all naturally side with satan , and are for him , and are filled with enmity against god , and oppose and resist his spirit , and rebel against the light. wicked men had rather be under the tyrannical government of the devil , than to be ruled and governed by jesus christ : and from hence 't is no wonder they rather chuse to have wicked earthly rulers and tyrannical kings to be over them , than to be subject to a prince who is an enemy to wickedness , tyranny and oppression . this shews the blindness and miserable state and condition of all wicked and ungodly men. we may further note also , 3. that satan may lose some ground in sinners hearts , he may seem to be gone out of them , and they may become sober and civilized , and yet may be in the gall of bitterness , and their hearts notwithstanding may be still satan's habitation . let these men change their lives , and become other men in the view of the world , alter their course of life , yet they are miserable ; satan has spiritual power and dominion over them ; he has a strong party in their hearts , when he seems to be gone out , and knows they are his still , and owns them as his dwelling place . when he cannot meet with entertainment in other places , when saints afford him no incouragement , but displease and defy him , and their hearts are as dry places , he can nevertheless return at pleasure to his old habitation , and there he enters and dwells . let them change their religion , yet they are satan's slaves still , he matters not if they leave popery and cleave to prelacy , and so become protestants in general ; nay , imbrace a more refined sort of people , and take upon them a more strict profession of religion , yet still they belong to him , if they are not truly regenerated and renewed in their souls ; let them be presbyterians , independents , or baptists , it signifies nothing , they are still the same , and under satan's power and dominion . o how miserably are some men deceived , thinking if they are reformed and become zealous for external ordinances , and have taken up this or that form of religion , and are taken for saints by men , that all is well , and they shall be saved ! how did the pharisees glory in their seeming zeal and piety , and flatter themselves , and yet wofully blinded , and in a damnable state and condition ? note also , that , 4. morality , external gifts and common grace , are but like a vain paint , a mere empty and artificial garnish . they make a fair show in the flesh , they pride it in themselves , and men praise and admire them , but what doth all this signify ? they are still under a diabolical power and influence , and twofold more the children of the devil than they were before : nay , as i shall hereafter shew , rather seven times worse than when they were openly wicked and prophane . application . 1. a terror to sinners . tremble you that live wicked lives , remember the unclean spirit dwells in you , and has power over you , your hearts are his habitation , he rules in you , and takes you captive at his will. if in this state you die , you are undone for ever . 2. see to it , you that are professors , lest you are also deceived . what is a reformed life without a changed heart ? to cast off the gross acts of sin , will not avail you any thing , without the evil habits are broke , and you renewed in the spirit of your mind . though you seem to be godly to men , yet god knows your hearts , and how they stand affected to him , and to true real godliness . a form of religion will never save you ; and though you may have got some ground against satan , and he seems to have left you , or is gone out , yet take heed he does not return again with greater strength , and get you into stronger bonds now , than he had before . but because this will be more fully opened in the next place , i shall at present say no more to it now . 3. this also affords much comfort to god's people . satan sets upon you , and fain he would subject your souls to himself , and take possession of your hearts , but he cannot prevail , you have got one in you who is stronger than satan , who will preserve you to his heavenly kingdom . but no more at this time : i shall leave what i have said to the blessing of god. the unclean spirit that goes out , of men that vicious are , doth oft-times seek and search about , for rest both here and there : and fain would he make his abode , in places dry and clean ; and ruin all the saints of god , which hath been often seen . but thou , o lord , dost them preserve , and in them thou dost dwell , so that from thee they cannot swerve , to be o're-come by hell. which satan seeing , strait-way goes , to his own dwelling place , and with him brings more dismal woes , on such who want thy grace . who of it being empty quite , tho swept and garnished , he enters in , and with strong might they captive all are led , and overcome by him again , through curst hypocrisy , and in them he does rule and reign , which few are brought to see . what cause have such thy praise to sing , who are renew'd by thee ? whose heart thy habitation is , they always happy be . sermon ii. on matth . 12. 43 , 44 , 45. — when the vnclean spirit is gone out of a man , &c. the last day i opened the several parts of this place of holy scripture , in the usual method i have all along taken in my exposition of other parables , which i have already spoken to , according to that small measure of light and knowledg the lord hath been pleased to bestow upon me . there remains one thing further to be done , and that is indeed the chief and most material of all , which is to shew you the sad state of the false and counterfeit professor , out of whom the unclean spirit is said to be gone , but yet is returned again with seven other spirits more wicked than himself . our blessed lord saith , the last state of that man is worse than the first . now in what respect a painted hypocrite , or one garnished only with common gifts and graces of the spirit , may be said to be in a worse state than the open prophane , i shall endeavour , god assisting , to demonstrate . 't is said , satan returned with seven other spirits , &c. ] seven is a number of perfection . i judg our saviour designed hereby to shew that the devil hath now got stronger hold and possession of such a person by many degrees ; many unclean spirits , or worse and more dangerous sins cleave to him than before , so that he is like to be perfectly miserable . but to proceed ; first ; that which renders false professors , or counterfeit christians , to be in such a deplorable condition , ( which also evidently appeared in the pharisees and other people in that generation , to whom primarily our saviour refers , as the close of the 45th verse shews ) is , that great ignorance that cleaves to them notwithstanding their common illuminations ; which usually does consist in these respects following . 1. they know not their own miserable state , looking upon themselves to be rich and increased with goods , and to have need of nothing : as appears by that charge of the lord christ against the church of laodicea , who were fallen into the like condition ; they think none knows more than themselves , insomuch that they secretly contemn him who tells them how it is with them ; and this rises from the consideration of that great knowledg they conceit they have above others ; but now ye say , ye see , therefore your sin remains . if your ignorance were simple , ( as if christ should say ) and not affected , or were you sensible of your blindness , then your disease would not be so incurable : but now you say you see , and you doubt not but you are in a state of happiness , and are the only people of god , and yet presumptuously refuse the way of your relief and salvation , and do not conclude you are under guilt and wrath , as indeed you are . prophane persons , though their state is bad , and very miserable , yet are not generally so blind as once to imagine their condition to be good , but act and do those abominable deeds of darkness , against the light and dictates of their own consciences : and though satan hath got power over them , and their lusts predominate in them , yet are they commonly possessed at certain times with fear about their eternal state , ( unless wholly given up to a reprobate mind , having their conscience seared with an hot iron ) ; and that which seems to bear up their spirits , is the hopes they have of future repentance ; for the thoughts of dying in the present condition they are in , is grievous to them : nay , and the false professor , whilst he abode under the power of the unclean spirit , being openly prophane , might tremble , as seeing himself posting headlong to hell ; but now , through the blindness of his mind , for want of a true illumination of the spirit , he thinks he is in the direct way to heaven , his conscience being misled , ( and his intellectual part darkened ) never reproves him , but rather gives in its testimony for him . and thus it was with paul before his conversion ; whilst he abode a pharisee , his conscience never accused him for those great evils in persecuting the church of god ; for he himself saith , he did it ignorantly in unbelief . what can render the state of a person worse , i. e. to be an enemy to god , and jesus christ , and to the power of godliness , and yet think he is holy , and a good christian ; nay , and his conscience being blinded in the matter , acquits him of hypocrisy for want of saving-light , whilst he keeps up in a zealous performance of the external acts of duty and religion , by which means he is deprived of that help which some openly-prophane meet with from the rebukes and lashes of their own consciences , which oft-times proves a means of their conversion . but the hypocritical professor , not knowing the want of a changed heart , nor the defect of those sacred principles from whence should flow all he acts and does , but contrarywise is stirred up by false principles , and acts only by the power of natural conscience and affections , having no clear judgment to discern his own danger , nor what a state is he still in ; his condition is deplorable , and this unclean spirit is worse and more direful than that which he was in before . 2. their blindness and ignorance consisteth , in that they cannot discern nor distinguish between a changed heart and a changed life , or between legal reformation and true regeneration . they think , because their state seems so much better than it was before , in their own apprehension , and in the apprehension of others also , their condition is good enough , they comparing themselves with themselves , beholding what a vast difference there is , or seems to be in respect of what they once were , when swearers , drunkards , whoremongers , &c. cannot but commend themselves to themselves : once they saw themselves sinners , and called themselves so , and were ashamed of their own sinful and wicked lives ; but now they are righteous in their own conceit , and so have no need of any further work , being arrived to that state of holiness , ( as they think ) to that degree of piety , to that change , to that conversion , that they conclude they need not seek for any other , and yet are deceived , and in the gall of bitterness . and hereby they seem to put themselves out of the call of jesus christ , who came to seek and to save that which was lost : not to call the righteous , but sinners to repentance . let men think what they please , certainly there is no devil like this devil : if he can perswade a man that he is whole , and not sick at all , and so needs no physician ; and that when the gospel is preached to sinners , and the danger of unbelief is opened , yet it doth not affect him , nor concern him , he being become a righteous person ; what hopes can there be of such a one ? alas , the ministers of christ have received no commission to offer christ to any but to sinners . now these are not the persons a precious saviour is tendred unto , they see no want nor need of him , and therefore these are passed by as such who need no repentance . 3. their blindness consisteth in their ignorance of god's righteousness , not knowing what righteousness it is that will render them accepted and justified in the sight of god ; and so , like the poor jews , go about to establish their own righteousness , their own personal righteousness , a home-spun righteousness ; they see no need to go to another , to be beholden to another , for that which they suppose they have in themselves . and this ignorance of the righteousness of god , partly rises from their ignorance of the nature of the law , and pure nature of god , concluding , there is no need of a spotless or perfect righteousness in point of justification , ( as either being inherent in us , which can't be , since all have sinned ) or else by imputation , as wrought out for us in the person of the mediator ; and therefore think ( as paul once did ) he is a justified person who breaks not the letter of the law , or is not guilty of the gross acts of sin. secondly ; their danger appears also from a proud devil that now is entred into them . pride commonly accompanies ignorance , and this abounds in the heart of man by nature , and there it will predominate , till the soul passes through an effectual change ; but it appears in none so fully , or to such a degree , as in a pharisaical person ; he cannot indure to think he is so poor as prophane and notorious sinners are ; what , go to his neighbour's door for every morsel of bread he eats , and for every draught of drink ! no , 't is below him to beg , he thinks 't is enough for publicans and sinners to do so . and indeed what need he go to be fed and clothed by another , that is full , and sees his goods increased , and hath need of nothing ? faith empties the soul , makes it poor , before it fills and inriches it . but this man knows not what faith is , nor the life of it . pride springs from an inordinate self-love : self-love , and self-flattery , are the glasses in which a self-deceived hypocrite looks daily in , in which he appears indeed that which he is not . self-love is a multiplying , yea a magnifying-glass . these never had a true sight of themselves , never saw their own poverty , and horrid pollution of their nature ; 't is with them , as it was with the apostle , before the commandment came , they are alive , and beautiful in their own eyes . behold , thou art called a jew , and restest in the law , and makest thy boast of god , and knowest his will , and approvest the things that are excellent . thou art , as if he should say , called a saint , looked upon by all to be a holy person , a religious man , one of great parts , and knowledg , and abilities , exceeding many ; makest thy boast of god , as if none knew him so well as thou dost : but this was their pride , their hearts were lifted up , by reason of that knowledg they had of the letter of the law ; though neither their hearts nor lives were conformable to the spiritualness of it , never saw that the least sin and lusts lays them open to the dreadful wrath of god , and to the curse of his holy law. they boasted in that they had escaped the corruption that is in the world , i. e. all scandalous and gross sins , and so were puffed up in pride and vain-glory . these self-righteous persons will not be made sensible that they are in a sinful state , because of those commendable qualities possessed within , as they seem in their own eyes ; and do not perceive how they are degenerated , and have lost the image of god which we had in creation , and how now they bear the image of the devil by corruption ; they understand not the nature and extent of original sin , the pravity of their natural faculties , the lameness and impotency of their own natural powers , nor the sinfulness of the first motions of their hearts ; boasting ( as one observes ) of self-ability in the midst of utter weakness , and an affection to god under prevailing and horrid enmity . pride commonly arises from a conceit of some excelling quality , whether beauty , parts , or knowledg , or affected piety ; and these men never being convinced of their own natural deformity , filthiness , and pollution of sin , that contagion of the soul , the universal stain of nature , nothing but pollution succeeding in the place of original purity , are swelled up in spiritual pride and self-conceitedness . the pharisees were the proudest of all people , and they were the most ignorant of gospel-truths ; they would have their opinion a rule to all the people , and that must be a truth which they so esteem to be , and that an error , which they conceit so to be . pride being the devil's sin , is hateful to god. he that looks upon himself too much , looks upon god too little . if god hides the mysteries of the kingdom of heaven from any , 't is from the wise and prudent . the design of god in the glorious contrivance of the way of salvation by christ , is to confound and destroy the pride of man ; and because man's corrupt reason cannot comprehend the sacred mysteries of the doctrine of faith , they contemn and disbelieve the revelation of it . no religion nor ordinance of god is valued by some men but what suits with their own affected principles and notions ; from hence the greeks counted the gospel foolishness : and the jews were so wedded to their own legal righteousness , that unto them jesus christ was a stumbling-block ; the pride of their knowledg and attainments was the mother and nurse of their incredulity : have any of the pharisees believed on him ? these men sin ( as i have often told some of you ) against the remedy , and fence against the edge of that sword by which their souls should be wounded , and they die , if ever they come to live indeed ; therefore what hopes is there of them ? alas , men swelled up with an opinion of their own good estate and condition without christ , are unfit for faith. this is one of the strong holds , exalting it self against the knowledg of god : how loth is a proud man to become a fool , that he may be wise ? or to captivate his reason to the obedience of faith , to be justified by another's righteousness ? and that our own righteousness , which is so pleasant and acceptable in our sight , and in the sight of men , should be as filthy rags , or a loathsome thing in the sight of god , is to these sort of people a strange paradox . lucifer , as some pretend , is one of the chief of devils , who is called also the king of pride : if so , certainly he is one of those wicked spirits that entred into this person . now what but infinite power can throw out this devil , this pride , and bring this soul to the foot of the cross , and make it strike its swelling sails to jesus christ , and become nothing in it self , and to hate and loth its own righteousness , by reason of that impurity and pollution that cleaves to every best duty they do or can perform ? thus this unclean spirit raises up strong fortifications against the way of salvation , the way of faith , or going to jesus christ for all as poor and undone sinners . these enemies , in hypocritical and self-righteous persons , stand armed in the breaches of nature ( as one observes ) to beat off all assaults of the gospel , and therefore the latter state of these persons is worse than the first . thirdly ; self-confidence may be another evil spirit that is entred into these persons , and which renders their state so bad . 't is impossible to perswade them that their condition is nought and damnable : you may ( as i hinted before ) quickly bring a vile and debauched person to acknowledg his state is dangerous , tho there is no turning him from his evil course ; yet he stands not upon self-justification , but rather readily yields to you : if you deal with him at a seasonable time with wisdom , and tell him he is a very wretched creature i know : i am so , saith he , the lord have mercy upon me . but the man out of whom the debauched devil is gone , is in his own eyes become another person , a seeming saint , one that hears sermons , prays , and gives alms , and yet not renewed , nor his evil habits changed . o 't is no easy thing to bring him once to doubt or question the goodness of his condition , he blesses god for that help he has had to change his former course of life ; god , i thank thee , i am not as other men , nor as this publican ; i was as bad as other , but i am become religious ; now i am no swearer , whoremonger , drunkard , extortioner , &c. to this purpose you have the pharisee boasting and praising of god : this renders his state lamentable with a witness . what made the foolish virgins so bold as to go forth to meet the bridegroom ? was it not that confidence they had that their condition was good ? a wise man , saith solomon , feareth , and departeth from iniquity ; but a fool rageth , and is confident . confidence is opposed to fearing ; so that this sort of men are secure and unsensible of their danger till it is too late . as in the case of the foolish virgins , they saw not their fearful state till the mid-night cry was heard . and hence our saviour told the scribes and pharisees , that publicans and harlots went into the kingdom of heaven before them : which fully confirms what we say from this dark scripture , viz. that openly prophane persons , and notorious sinners , are not in so dangerous a condition , as a false professor or counterfeit christian , who having passed under a seeming change of life , and left the gross acts of sin , though never throughly wrought upon by regenerating grace ; and i conclude this of self-confidence is one of those more wicked spirits that are now entered into him . behold , thou art called a jew , and rests in the law , and makes thy boast of god , &c. and art confident that thou thy self art a guide of the blind , a light to them that sit in darkness , &c. thus these persons proudly , with great self-confidence , arrogate all wisdom and knowledg to themselves ; and are like the sluggard solomon speaks of , i.e. wiser in their own conceit than seven men that can render a reason . tremble ye who fear nothing , who conclude all wisdom and knowledg is with you , and that you need not be taught more than you already know . some men , tho openly prophane , glory and boast of their church and christianity , and doubt not but in that faith to be saved : but if those who are of a good moral life , and zealous for the external parts of true religion , for want of a saving work of grace on their hearts , are in such a deplorable state , what vain pride and folly possesseth that foolish and debauched crew we have amongst us ? fourthly ; vain-glory also certainly may be another sin this person is become guilty of . the design of god in the gospel , is to discover how vile , helpless , and wretched all men naturally are in themselves , and so to shew us that we have nothing to glory in , but that he that glorieth might glory in the lord. but these persons glory in their seeming gifts , parts , learning , knowledg , and external privileges : they are like those of old who cried out , the temple of the lord , or the church of god are we . poor sinners have nothing to glory in unless it be their shame . the publican cries out , lord , be merciful to me a sinner . but the false and self-righteous professor , like as a rich man glories in his riches , and a strong man glories in his strength , so he glories in his own righteousness , in his spiritual attainments and seeming sanctity . and doubtless this is another strong chain with which the devil binds these deluded creatures . self-confidence , pride , and vain-glory , are all of near kin , and proceed from that horrid ignorance i first mentioned ; they are all the spurious off-spring of that cursed parent . but why should we glory in the lord , or rejoice only in christ ? why 't is , because ye are in christ jesus , who of god is made unto us wisdom , and righteousness , sanctification and redemption : ye are in him by faith , by regeneration , and his spirit dwells in you . our righteousness is so imperfect , and so filthy , that it is compared to a menstruous cloth ; instead of glorying in it , we have cause to be ashamed of it , and to loath our selves , and with paul , to account it but dung ; our best actions , works and duties we perform , cannot commend us to god , nor in any respect procure the least good from his hands , forasmuch as sin cleaveth to them , and nothing but a perfect and compleat righteousness can render the soul justified and accepted in his sight . this vain-glorious person little considereth what horrid pollution abides still in his heart , for which he is accursed by the law of god , and so remains till he hath real union with christ , and is brought under a divine change. what though he has escaped some abominable evils and corruptions of his life , since his vicious habits , and filthy nature is not changed , nor he sees not the purity of the law of god ? alas , he beholds it , as only forbidding all outward acts of sin , but the spirituality of it was never opened to him , for if it had , he would see no cause of glorying in himself , but contrariwise would soon be convinced of his error and sad mistake , and behold himself an undone man , and cry out of the deceitful nature , turnings and windings of his own base heart , thoughts and affections , and what a disproportion or disagreement to the perfect rule ; or how far he is from that holiness , and purity , and rectitude described in the book of god. it amazed paul , when he once came fully to understand the law , when he looked on all the parts of it , not only on the grosser sins forbidden by it , but on the rectitude , the holiness which is required therein : when he saw the law discover'd lust to be sin , and that the least lust of the heart is as palpable a breach of it , as murder , theft , or the outward act of adultery , and exposed equally to the curse of it , and so to the wrath of god : then ( saith he ) sin revived , and i died ; that is , as to any hopes of life and salvation by that righteousness which before he gloried in , and made his boast of . the same apostle afterwards came to see that in him , that is to say , in his flesh dwelt no good thing ; nay , and the holy ghost saith , all are gone out of the way , all are become filthy , and there is none that doth good , no not one . what cause is there then for this man to glory in his parts , knowledg , and seeming righteousness , since these things for which men value and esteem themselves above others , god saith there is no good in , nothing excellent , but 't is contrariwise abhorred and hateful to him ? but o how hard a thing is it to bring this and that self-righteous person to believe this , or receive it as a truth ? what , says he , can ye make me think i am still a vile sinner , and god doth not accept me , who do so much good , that pray as i do , and hear sermons , and am thus much reformed ? o this is a worse devil than the former , and he hereby is in a worse state than at first . before he was easily brought to confess his state bad : when openly prophane , his gross and scandalous sins appeared odious to him , being so indeed in the eyes of all sober and civilized people ; gross wickedness seemed to him as filthy rags , or as a menstruous cloth : but to tell him his righteousness is alike abominable , filthy , and hateful to god ; this he cannot believe , but concludes , 't is a glorious cover , a rich garment , a precious ornament , and so prides himself in it , and makes his boast of it , pretending now to so much sanctity , that like those of old he is ready in his heart to say to others , stand by your selves , come not near me , for i am holier than you . thus the pharisees of old sequestred themselves from all sorts of men , must not be so much as touched by any ; for so it seems by that passage , when the poor woman came to christ , and touched the hem of his garment , they wondered that our saviour would suffer himself to be touched by her , she being a sinner ; they could not endure to have any legal pollution upon them , would not eat a bit of meat until they had washed their hands , and oft washed their whole bodies , especially after they had been at a feast , for fear any pollution had fallen upon them : and so also when they came from the market , lest peradventure they should have touched some heathen , or some person who was legally unclean . and now in this righteousness they gloried , trusted to it , and sought hereby for justification and acceptance in the sight of god , which rendered their state worse than before . and that which seems to feed and heighten this pride , self-confidence , and vain-glory , in some of these blind and self-deceived people , is that strange conceit and apprehension they have of their own power and abilities to do and perform those things god requireth , in order to their acceptance with him , together with their false notions of god's mercy in pardoning them wherein they come short . in this very respect the jews erred to their eternal overthrow ; they thought they had power , and were able to keep the law to such a degree , that they were accepted as righteous persons in god's sight by it ; and though they might not be puffed up with pride ( as some of late amongst us are and have been ) as to think they were without sin , yet did not doubt but wherein they came short or were guilty , god , as a pure act of his mercy , would forgive them , not seeing a necessity of christ and of his righteousness . which notion tends at once utterly to make void the doctrine of faith , and covenant of grace , and so consequently the whole design of god in sending jesus christ into the world : for if salvation may be obtained this way , christ is dead in vain . and whilst i am hinting these things to you , i cannot but bewail another sort of men , who though not so grossly blind and mistaken as some others are , yet doubtless greatly miss it , and run upon almost as bad a rock , whilst they apprehend and think all men are put into such a capacity that they may be saved if they will , i. e. by improving the means of light and knowledg , they have by their own inherent power and abilities , without the special operation of the spirit , not considering the woful pravity of man's nature , by original and actual transgression , they being dead in sin , and stand in as much need to be quickned by jesus christ , or to have a principle of divine life infused into them , if ever they spiritually live , as lazarus had to be quickned and raised again , after he had lain four days in the grave . nay and 't is evident , god doth work in us , who are spiritually quickned and brought to believe , after the same manner which he wrought in christ when he raised him from the dead . one ground or cause of these mens mistake may arise from the consideration of that power men in general have by the help of natural conscience , and the external means of grace , to leave the gross acts of sin , and so reform their lives , and cleave to god in all acts of obedience , in the external ordinances of the gospel , which is i fear all the conversion some professors ever attained unto , and is also indeed the substance of that which man by the power of his own will , is able to arrive unto , to affirm that man by his own natural and internal abilities ( as influenced by common grace ) hath power to renew himself , change his own heart , or form jesus christ in his soul , is in effect to attribute to him omnipotency , and make a god of him , even no less than a creating power : for the image of god , which is wrought in all true regenerated persons , is called the new creature ; and a glorious creature it is as ever the almighty formed , being the top-glory of all his creating power . and besides , this necessarily makes way for men to boast and glory in themselves , for it makes man a competitor , a co-partner , and a co-worker with god in redemption ; for the work of redemption doth not only consist in a price paid , or an atonement made by jesus christ , ( whereby he appeased divine wrath , and satisfied god's offended justice ) but also by power and blessed conquest the one was done without us in the person of christ , the other is done in us by the spirit of christ , whereby those evil and vicious habits that are in us , naturally are removed , and the power of satan broke into pieces , or that strong man armed overcome , and the soul set at liberty . to this purpose was the son of god manifested , that he might destroy the works of the devil . no man can be said to be redeemed by christ , until he is redeemed from his sins , or delivered from that enmity that naturally is in his heart against god , or that sacred image of god be again restored in him , not until he is quickned or raised from the dead . hence st. peter , speaking of redemption , saith , we were not redeemed with corruptible things , as silver and gold , from a vain conversation , &c. but with the precious blood of jesus christ , as of a lamb without blemish and without spot . the redemption is from a vain conversation , 't is not from wrath only , but from sin the cause of that wrath also . and all men know this is not universal , seeing but a very few are indeed thus redeemed ; and they may as well perceive that this is as absolutely the work of christ , as he is our redeemer , viz. thus to work in us , to redeem us as it was his work to die for us . how good is it therefore for us to consider the danger that arises from mistaken and unsound principles , if we would not be found guilty of this sin of vain-glory ? the truth is , some good men are so misled , that they make the new covenant a mere conditional covenant , and if after all christ hath done , their interest in it and eternal life wholly depends upon the weak and wavering principles of the depraved creature , and his stubborn and rebellious will has its negative voice : and if the creature works not , complies not to those conditions required , the whole of redemption-work may be lost , and not one soul redeemed . and were it thus , there is more reason to believe christ would have lost all his labour and infinite kindness , than otherwise . since man is naturally so depraved and averse to that which is truly good , having such enmity in his heart against god , and is wholly under the power and government of the devil , and this also would render the new covenant not better , nay , not so good as the first ; for then man was a perfect creature , having not then such a captivating power of sin nor satan in him , but had a power of will to stand , if he had exercised it , and resisted the tempter from without . there is one thing more i shall note , before i leave this point : 't is easy to perceive from hence , what grace it is that man may fall from , i mean finally and totally fall , i. e. whatsoever men may act or do from those common operations of the spirit , or by the power of natural conscience , under the external preaching of the word , or means of the rod or afflictions , by the assistance or help of which i doubt not he may become another man , a great professor , pray , hear the word , have a sort of faith , viz. that of credence , be baptized , and so become a church-member , yea , a preacher , and may be in the sight of men of a blameless life and conversation , and yet never changed in heart , or regenerated by the effectual and special operations of christ's spirit , nor have union with christ : from this grace , or such a reformed life and profession of religion , a person may fall away , and indeed rise no more . and such i conclude the stony and thorny-ground-professors were . moreover , 't is as evident that the good-ground , viz. the honest-hearted person , brought forth fruit to life eternal , and fell not finally and totally away from the grace of god. if any ask , how it came to pass any of the ground is said to be good ? i answer . naturally all the hearts of men and women are evil , the defection was universal . but these hearts of men who are said to be good ground , were prepared for the word ; by which means , through the spirit , they came to be regenerated , their hearts were plowed up or broken in pieces by the word and spirit in effectual convictions . plow up the fallow ground , ( saith the lord by the prophet ) and sow not amongst thorns . not that man is able to do this , any more than he is to make himself a new heart , which he is likewise required to do , ezek. 18. 11. but the former is the work of the spirit by convictions ; the latter the work of the spirit in regeneration . till the heart is pierced by the holy ghost , and broken to pieces and made soft , which naturally is hard , the word can find no saving or effectual rooting there , but 't is like a rock , or so stony or thorny , that no fruit of the word will abide to everlasting life . therefore i conclude , effectual convictions are a preparative , or a preparation to regeneration ; the spirit is a spirit of burning before 't is a spirit of consolation : it first plows up the fallow-ground , and then when the seed is sown , it will take root , and bring forth fruit to salvation . fifthly . moreover , formality , it may appear to all , from hence is another evil that does attend this sort of men , or is another wicked spirit that hath possession of their souls . what a stir did the pharisees make about ceremonies ? how zealous were they , like some now adays for outward rituals and traditions of their own devising , or which are mere humane ; as if the chief part of religion , and the sacred worship of god , consisted in external forms , rites , and ceremonies ; and art confident ( saith the apostle ) that thou thy self art a guide of the blind , a light to them who are in darkness , an instructer of the foolish , a teacher of babes , which hast a form of knowledg , and of the truth in the law. a scheme or system of notions , a compendious model or method which is artificially composed , such as tutors and professors of arts and sciences do read over again and again to their pupils and auditors : these men are commonly the chief enemies to the power of religion and godliness , and like their brethren of old , great persecutors of god's faithful and sincere children , whilst they cry up their external forms , considering not what our saviour saith , that god is a spirit , and seeks spiritual worshippers of him , not formal , not external , or carnal modes , bodily gestures , consecrated places , attended with glorious ceremonies , saying over a few prayers , in which are many vain repetitions , not minding whether their matter of worship be of divine institution or not , nor whether they perform their devotion in the spirit of jesus christ , flowing from a rectified nature , and from sacred principles in the life and power that attends all sanctified christian worshippers . others of the same sort may be right in the matter of worship , seeming to hate idolatry and all superstition , yet wholly resting on the external part of religion and godliness , whose state may be as dangerous as those before named ; though in this they seem to excel them , i. e. they first miss it both in the matter of divine worship , as well as in the manner of it , they are zealous for the traditions and commandments of men : as they are formal in their worship ; so their form is not that form of doctrine once delivered to the saints ; 't is not the true form of godliness , having [ a form ] of godliness , not [ the form ; ] 't is like a mask , or vizard , or appearance , an accidental form ( as one observes on that place , ) 't is a devised , or an humane , nay may be an antichristian form , thinking themselves to be christians , and the only worshippers of christ , and cry up themselves to be the church , the church , and yet under this vizard and pretended piety are very vitious , empty and vain : and though they deny not the power of godliness in words , yet do deny it in their practice , making a profession , but strangers to that life , peace , love , faith , and self-denial , which attends and doth accompany all true christians . but the other sort , though they are formal , yet 't is a better form , hence may be called virgins , that is , such who have not , will not , defile themselves with women ; that is , with false churches , with idolatry , or the superstitions of men , these are for the gospel-form , the gospel-doctrine , gospel-precepts and ordinances ; these are not for a form of prayer , nor for any other form of worship , but what christ himself ordained , as it is contained in the new testament : these may be members of a true church , and worship with that church , and be as zealous for the outward and external parts and ordinances as any ; like those we read of , isa . 1. 11 , 12 , 13. sacrifices and burnt-offerings , prayer , incense , new-moons , sabbaths , and calling of assemblies , with appointed feasts , which were institutions of god. but these men resting on them , and having unsanctified hearts and lives , god hated them , and loathed their services , being not performed in faith , and hearty love , and sincere resolutions : that which they did , was but as if they had offered up a dead carcase instead of a living sacrifice ; he that killeth an ox , is as if he slew a man ; and he that sacrifices a lamb , as if he cut off a dog's neck ; and he that offereth an oblation , as if he offered swines blood ; he that burneth incense , as if he blessed an idol . such who shew never so much zeal for the visible worship of god , and for all his ordinances , if only formal in their performances , are abominated by the lord : 't is not a lamp without oil , a name without the nature , a form of godliness without the power , will avail any person . o how do many professors deceive themselves ? sirs , all is and will be in vain , if the root of the matter be not in you , if not sincere , truly gracious , the garnish of outward worship , or formal services , or the cloak of a visible profession will not cover you from god's all-searching eye ; he sees through all this deceit , and beholds your inward pride , vain-glory , and horrid pollution of your hearts and lives : 't is all one to be of a false religion as to own the true , if not sincere christians ; these have such unclean spirits in them , that their state is worse than before they made no profession at all ; these devils are stronger than the first , have more cunning , craft , and subtilty to deceive and blind the eyes , and so destroy the soul , than those who rule in open prophane people ; for these are commonly men of great light and understanding , can discourse well concerning religion , and some of the deep things of god , or the mysteries of the gospel ; they can tell you the insufficiency or disability of man to keep the law , and how impossible 't is to be justified in the sight of god by it ; as also the absolute necessity of faith and regeneration . these are not only averse to all humane innovations and traditions of men , and so contend for god's holy institutions in respect of his visible worship , ( as i told you before ) but seem to be inlightned very much into that internal work of god's grace upon the soul , &c. but never come themselves under those saving operations of the spirit , but rest in the speculative knowledg of those mysteries , and are meer empty and formal persons , and strangers to that divine life , and sacred change of which they speak , and yet possibly may not be throughly convinced of that deceit and delusion they are under , but may hope all is well with them ; but since they are not savingly renewed , but only reformed , having not jesus christ dwelling in their hearts , nor the power of the holy ghost to enable and influence their souls in the performance of their duties , and in mortification of their sins and corruptions , they are frequently overcome by satan , and horrid evils prevail and predominate in them , by which means they bring great reproach upon religion , and all those who do profess it : hence the apostle calls this sort , the enemies of the cross of christ , phil. 3. 18. and this further aggravates their sin and misery , for whilst openly prophane , and not pretending to religion and godliness , they could not injure the name of god , nor expose the gospel and professors thereof to that scorn and reproach as now they do . sinners openly wicked , though notorious and vile enemies to god , yet the hurt and wrong they do is especially to their own souls ; but these by their carnal earthly pr●●● , loose and formal walking , hinder the promulgation of the gospel , and conversion of the souls of men , besides their weakning the hands , and grieving the hearts of the truly godly . moreover , they also pollute and defile ( too often ) the church of jesus christ , and bring great trouble upon the same . hence there is in most congregations who keep up a strict and regular discipline 〈◊〉 so much church-work , which makes the communion of the saints the more uncomfortable to them : for though it cannot be denied but sincere persons may fall under sin and temptation , and so all the trouble of churches , and reproach that falls upon religion , doth not arise from these counterfeit christians , or formal professors ; yet doubtless the chiefest part of them do . it is said , offences will come , but wo to them by whom the offence comes . from all which considerations their state seems worse in many degrees than before . sixthly ; the wicked spirit , or abominable sin that some of these mens souls are also possessed with , is legality . and though this clearly appears by what i have already said , yet i shall speak a little more fully and distinctly unto it . all that these persons do and perform , is in a legal spirit ; and that i may shew you what i mean by legality , in short it is this , i. e. they act and do for life , look upon themselves to be under a conditional covenant ; and whilst they live up to that law or rule which they judg they are bound to observe and keep , in order to justification , they have peace , rendring the gospel and covenant of grace ( by their false apprehensions of it ) no better than a legal ministration or conditional covenant , as was hinted before in respect of another sort of men : for like as the jews of old acted in a legal spirit , and sought to be justified by the works of the law , so these perform all their services and duties in the same spirit , viz. not from life , or a divine principle of saving-faith , but for life . to keep the commandments of god , and live religiously , is absolutely necessary . but then this must be done from a renewed nature , and flows from faith , it being the proper effect or fruit thereof ; but to strive to live a sober and holy life , and obey god's precepts , and rest upon their so doing , and look to be accepted with god , and justified thereby , is that which too many of this sort of people do , and this is to act in a legal spirit . possibly a man may say , i know i cannot perfectly keep the law , but i will do ( by the help of god ) what i can ; and wherein i through weakness do transgress , the lord is merciful , and i trust will forgive me . but let me remember what god saith , viz. that he will in no wise clear the guilty . moreover , what the law saith , it saith to them that are under the law , that all mouths may be stopped , and the whole world become guilty before god. 't is evident , as god will not forgive an impenitent person , so he will not forgive the penitent , except they believe in jesus christ . 't is not for the sake or worth of repentance that god forgives any man , the penitent as well as the impenitent are guilty , all have broke the law , all are under sin and wrath , repentance will not do , a holy life will not do , prayer and hearing sermons will not do ; by the deeds of the law ( and by any thing we can do ) no flesh shall be justified . if men believe not on christ , let them be what they will , professors or prophane , they shall die in their sins : god pardons no sinner as a simple act of his mercy , without a respect had to the satisfaction christ hath made to his offended justice by his death : and hence it is that the apostle saith , all have sinned , and come short of the glory of god , being justified freely by his grace , through the redemption that is in jesus christ ; whom god hath set forth to be a propitiation , through faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of god. therefore god doth not accept of our obedience in keeping the precepts , either of the old or new testament , and forgive all our deviations as a meer act of his mercy ; for if this way righteousness and justification were attainable , 't is evident christ died in vain , as i said before ; for could not god have done this , if christ had never come to shed his precious blood ? i remember some years ago , i heard of a man who lying on his death-bed , when a godly person desired him to look out for a christ ; answered , he had lived a godly life all along , and why ( said he ) do you tell me of a christ ? or to that effect . he thought , ( 't is evident , ) none needed a christ but prophane persons ; and i fear many are of his mind , tho they express it not as he did , with their tongues . but possibly some may say , we do not think that our righteousness justifies us any otherwise than through christ ' s merits . to which i answer ; 't is not throug our personal righteousness , though joined or coupled with christ's merits , that we are justified , but through the personal righteousness of christ alone , and the merits of his blood received by faith ; 't is in this way , and only by this way we must be saved if ever we come to heaven , another foundation can no man lay . he that believeth not , shall be damned . let him be what he will , righteous or wicked , 't is a great error to think that christ's merits make our services or performances meritorious : though 〈◊〉 are accepted thereby when they flow from faith , yet not as the spring , or procuring cause of our justification . to close with this , let me add one thing further , which shews the danger these persons are in . this errour is a capital one , 't is to err in a main fundamental of religion , and therefore heresy , a damnable principle . and hence the apostle calls it , a subverting the souls of such who receive it . and it was also from hence god gave the jews up to judicial blindness , i. e. because they went about to establish their own righteousness , and did not submit to the righteousness of god. according as it is written , god hath given them the spirit of slumber , eyes that they should not see , and ears that they should not hear . that must needs be a dangerous evil , that provokes the holy god thus to leave and give up a person to blindness of mind , and final impenitency ; for such must needs perish of necessity . therefore in the last place it follows , that the state of these people is worse than it was when they were no professors of religion at all , but were openly wicked and prophane sinners : these unclean spirits are worse than the first . and from hence let all take heed how they mix law and gospel together in the case of justification . if by grace , then is it no more of works , otherwise grace is no grace . but if it be of works , then it is no more grace , otherwise work is no more work. there is no mixing of the merits of good works and the free grace of god together , but one of these doth exclude and destroy the nature of the other : for if election and justification were partly of grace , and partly of ( or from foreseen ) works , then grace is no grace , and works no works . for whatsoever proceedeth of grace , ( as one observes ) that cometh freely , and not of debt ; but whatsoever cometh by merits or works , that cometh by debt . but now debt , and free grace , or that which is free and absolutely by grace , and that by desert , are quite contrary things : therefore to say men are called and justified , partly by grace , and partly by works , ( or by whatsoever is done by the creature ) this were to put such things together that cannot agree , for 't is to make merit no merit , debt no debt , works no works , grace no grace , and so affirm and deny one and the same thing . therefore how absurd a thing is it for men to mix the law and gospel together in this sense , or make that which is the creature 's act or work , a procuring cause of acceptance and justification in god's sight ? seeing it utterly destroys the nature of grace , and so consequently the glorious design , of god's eternal purpose in jesus christ , and that blessed covenant of his confirmed by the mediator thereof . where the creature is wholly abased , and the free grace of god alone exalted , man is not a co-worker or co-partner with god : therefore those principles that have a natural tendency so to do , ought to be abominated by all good christians . but it is objected , that we are said to be justified by faith , and also that repentance is required as a condition of salvation , &c. 1. i answer ; some put faith in the room and place of perfect obedience to the law ; and that faith which they speak of they affirm is the sole act of the creature : but this certainly is a grand errour , for it would make our justification to be still by works , and so destroy the nature of god's free grace : for that which is the creature 's act , is all one with the creature 's work ; 't is but to change one work of the creature to another ; from an external work of the life , to an internal work of the heart . for , as mr. cary well observes , 't is christ's perfect righteousness and obedience only which is put into the room and place of ours , to justify and save us , and his sufferings take away the curse which our disobedience brought upon us . faith therefore is only the instrumental cause of our justification , 't is only as an instrument or way of our receiving and applying the righteousness of christ , if it justifies , as a condition of the new covenant , ( as works were required under the old ) ; and as that act or work injoined on our part to be done by us as antecedent to the benefit of the promise , that would make our act or work the formal cause of our justification , and so render the terms of the new-covenant much of the same nature with the old. faith is not our righteousness in it self , as a work , but in relation to christ the object of it , or as an act of receiving and applying his righteousness and merits ; as eating nourisheth , though it be the meat that doth it in this sense . him that worketh not , but believeth on him that justifies the ungodly , his faith is counted for righteousness . and now whereas the apostle james speaks of works justifying , and not faith only , jam. 2. 24. it is easy to be comprehended , and the great apostle of the gentiles and he reconciled . paul speaks of the cause of our justification before god , and james of the signs of our justification before men ; or shews how our good works justify our faith : the one speaks of the imputation of righteousness , the other of the declaration of our righteousness ; or one speaks of the office of faith , the other of the quality of faith ; the one speaks of the justification of the person , the other of the faith of that person ; the one speaks of abraham to be justified , the other of abraham already justified . moreover , 2. that faith by which we are said to be justified , is as much the free-gift of god's grace to us , as christ is the free-gift of his grace for us : and hence faith is called the gift of god eph. 2. 8 , 9. and also a fruit of the spirit , gal. 5. 22. and as it is a grace wrought in us , so also such a grace that was promised to us as part of christ's purchase ; to you it is given ( saith the apostle ) in the behalf of christ , not only to believe , but also to suffer for his sake ; that is , it is given freely of god's meer grace , yet upon the account of christ's merits and mediation . their believing in christ was not in their own power ; no man can come to me , that is , believe in me , except it were given unto him of my father : and all that the father hath given to me , shall come unto me , that is , believe on me . and again , no man can come unto me , except the father which sent me draw him . that by the drawing here , is not meant of any coaction or force upon the will , is out of question ; the will acts freely according to the nature of that faculty , but as it is acted and influenced by the spirit ; according to that text in the psalms , my people shall be willing in the day of my power : but that it is to be understood only of a rational drawing , by arguments used in the ministry of the word , we do deny ; though in this sense some do take it , and conclude , it is of the same import with that compelling mentioned , luk. 14. 23. for the ministers of the gospel ( as one observes ) have no other power to compel . but the act of drawing here is not ascribed to the servants , but to the master , not the preacher , but the father ; therefore doubtless it signifies a divine power put forth upon the soul of man , by which the lord opens the heart , as he did the heart of lydia , so that he is made obedient to the call of god , and willing to close with the offer of christ . and that this must be the meaning of the text , it is rational to conclude , considering the nature of the motion in coming unto christ , which is the motion of the soul to a sublime spiritual object to do ; which as no soul hath any power of it self , such is the darkness of the mind , the obstinacy of the will , and pravity of the affections , unless influenced and wrought upon by the spirit . so in like manner nothing is proud man naturally more averse to , cannot indure to think he is such a poor miscreant , a mere beggarly wretch , that he has not so much as a bit of bread to eat , nor a garment , in a spiritual sense , to cover him , but must be beholden to his neighbour for all : for as no soul is able , without supernatural grace , to apprehend spiritual things [ cannot ] discern them ; so there is in his mind enmity against god , for it is not subject to the law of god , neither indeed [ can ] be . from all which i have said , it appears faith ( as before hinted ) is not the condition of justification , tho the way or means appointed to receive that righteousness that doth justify the sinner ; so likewise faith is god's gift . yet 't is foolish to say , man doth not believe , but rather the spirit for him , because he cannot believe by any natural power inherent in him , till he is divinely influenced by the holy ghost : for such may as well say , lazarus did not live , or it was not his life which he had after quickned , because it was infused into him by the power and spirit of christ . therefore this and the former objection are both gone , and the supposed condition of the new covenant vanquished , since faith it self being the fruit of it , cannot be the condition thereof . but saith the objector , if faith and repentance be not conditions of the covenant of grace , then those whom god hath appointed to salvation , shall be saved whether they believe , or repent , or no. to which we answer ; that faith and repentance , &c. are promises of the new covenant , as well as justification and eternal life ; and he that hath ordained the end , hath also ordained the means : i will put my law into their inward parts , and write it in their hearts , and will be their god , and they shall be my people . and i will make an everlasting covenant with them , that i will not turn away from doing them good , but i will put my fear into their hearts , that they shall not depart from me . that god who hath promised to make us happy , hath also promised to make us holy ; he hath promised grace to us here , and to change our hearts of stone , and to give us hearts of flesh , as well as he hath promised to give us glory hereafter . our being called in time , is but the effect of god's eternal love before time , because he hath loved us with an everlasting love ; therefore with loving kindness hath he drawn us . we are called by the free grace of god according to his purpose , as well as justified and eternally saved . we are predestinated that we may be conformable to the image of his son in holiness here on earth , as well as in heaven hereafter . if men are left under the power of their sins , or only to the bare improvements of their own natural abilities in a meer reformed life , and never brought by the free grace of god to believe in jesus christ , and so to have real union with him , 't is an evident sign they shall never be saved , they being none of them that the father hath given to christ ; for , saith he , all that the father giveth to me , shall come unto me ; and in these only are infused the divine habits of saving-grace . the apostle positively affirms , that god hath chosen us in christ before the foundation of the world , that we should be holy , and without blame before him in love ; not only chosen to salvation which is the end , but to holiness as the means : not because we are holy are we chosen , but that we may be holy ; but this ought not to take any soul from the use of the means . and as a clear demonstration and illustration of this , i might mention that passage concerning paul's voyage to rome , in respect of that assurance god gave him of the lives of all that were with him in the ship ; the angel of god appeared to him , and said , and lo , god hath given thee all them that sail with thee . wherefore , sirs , be of good chear , for i believe god , that it shall be as it was told me . this promise was absolute , yet see what paul said to them , except ye abide in the ship , ye cannot be saved . that god that hath promised us salvation , doth not save us without the use of means , although the efficaciousness and truth of the promise , does no ways depend upon the virtue of the means , but the means are made effectual by virtue of the promise , yet whoever neglects the means , under any pretence of a free promise , he does but tempt god , but doth not ( as some observe ) rightly believe in him . seventhly ; amongst the wicked spirits that are entred into this man , namely , into this counterfeit christian , that horrid and wicked spirit of unbelief must not be left out , for tho this sin of sins is in all unconverted persons , yet it reigns and triumphs more in this sort of people than in others . prophane persons are kept up by a false faith , depending , as they will tell you , on the death and merits of christ , tho 't is only cursed presumption in them ; for that cannot be a true faith , which changes not the heart and life of the creature . but they believe not , by reason of love to their sins , which they are not as yet willing to forgo . but these believe not on christ , because of that love which they have to their own seeming righteousness , which in point of trust , hope , and dependance , they also are not willing to forgo . these men place that hope on their own works and righteousness , which true christians place on christ , and so unbelief in them throws christ quite away , they having no need of him . 1. what is unbelief , but an actual or vertual denial of the truth of the gospel , when men do not assent to the doctrine of it , by an act of the understanding ? 2. 't is a refusal to accept heartily of christ upon the terms of the gospel , which is opposite to justifying-faith , when there is not a fiducial motion to christ as the center . when christ , the only foundation and chief corner-stone , is laid aside , and the need and worth of him not believed . this sin binds all the guilt of all their old and new sins upon their souls , 't is a sin against the highest goodness of god , and casts contempt upon it ; for never did god manifest such sovereign goodness unto his creatures as in jesus christ . god hath said , there is no life , no salvation any other way , but by the lord jesus . but these men do not assent to this truth , do not believe the report god hath given concerning the want of perfect righteousness and regeneration , and self-debasement , &c. nay , they seem to contradict the will of god , by their going about to establish their own righteousness , and so not submitting to the righteousness of god. in a word , 't is a denying of christ , and a disesteeming the price of his blood , as it also reflects on the wisdom of god , in fixing on this way to save sinners : 't is an invaluating the excellency of christ's person , blood and merits . as faith counts all things dung in comparison of christ ; so unbelief accounts the person , offices , and doctrine of christ , but as dung in comparison of the excellency of self-righteousness , self-wisdom , self-sufficiency , &c. these men are the worst neglecters of the great salvation , they do not only neglect it , but slight and contemn it , there being in their thoughts not any need to look for salvation this way : they that sin against the law , fly to the gospel ; but these sin against the cure held forth and extended in the gospel . whither must these fly ? since there remains no more sacrifice for sin : if this be slighted , no other way or means is ordained for salvation . such who refuse the covenant of grace , and depend on the covenant of works , how woful is their condition ? and what hope a law often transgress'd can give a malefactor , is ( saith a worthy person ) easy to imagine : millions have perished by it , none can be secured by it , as none ever by it were or could be saved . at first these persons transgressed against the rule , but now they transgress against the rule and remedy too . none but unbelievers are despised by god , none but these shall taste of his wrath and divine vengeance ; this is the condemning sin , this is satan's strongest hold , hither he retreats after all , and here he keeps as in chains his miserable captive . he that believes not , shall be damned . and what is faith but a going out of a mans self to christ for life and righteousness , as a poor wretched and miserable sinner ? but these men now see not themselves to be in such a state. earthly hypocrisy , it appears from the whole which hath been said , is another of those evil spirits that is entered into this man. hypocrisy is opposed to that inward simplicity of the heart , and all counterfeit professors are guilty of it , though all do not act the part of an hypocrite with an intention , i. e. are not convinced , they are hypocrites : some deceive their own hearts , they are the grosser ▪ sort ; others their hearts deceive them , these are most to be pitied ; a man may doubtless be an hypocrite , and he may not know it , he may go on in a way of duty , and do all things , as he thinks , exactly according to the letter of the word , and in uprightness as he may judg , and yet be unsound ; certainly thus it was with the foolish virgins . hypocrites may be nevertheless discerned ; our saviour hath given the character of them . 1. they are commonly most zealous from the lesser things of religion , i. e. for paying tithes of mint , anise , and cummin , but neglect the weightier things of the law , judgment , mercy , faith , and the love of god : they strain at a knat , and swallow a cammel . they make a stir about external rights , observation of days and meats , but to the power of religion and godliness are strangers , and experience nothing of a divine change on their souls . 2. as they lay the greatest stress upon the least things , so they are commonly partial in their pretended obedience ; they lay hard things , or heavy burdens upon others , but they themselves will not touch them with one of their fingers : what they preach and press on others , they do not themselves , they will not obey christ , nor follow him in the hardest things , nor do they obey in love , or always . 3. they are commonly finding faults in other men , can spy the mote in their brother's eye , but cannot see the beam that is in their own . as it is a sign of notorious hypocrisy and impudence , to censure and judg others for those sins which men live in themselves ; so it is a sign of like hypocrisy , to spy faults in others , and reproach them for those faults , and yet the person is guilty of worse himself . what they preach and press on others , they do not themselves ; they will not follow christ in the most hard and difficult things of religion , but pick and chuse ; will do some things that they like of , and not only neglect others , but quarrel with them who contend for it , and faithfully subject to christ in it . and as they are not universal in their obedience , so they do not obey in love , nor do they obey always as sincere christians do , as david intimateth . 4. they are generally very confident touching the goodness of their own condition , not questioning their salvation ; thus were the pharisees , they judged others were in a damnable state , but as touching themselves , did not doubt but they were the only people ; and blessed god they were not as other men : whereas a true christian is full of fear , and doubts about the truth of grace received , and goodness of his condition . 5. they are vain-glorious , do what they do to be seen of men ; like the pharisees , they love the praise of men , more than the praise of god : their hearts are kept up by the good opinion others have of them ; they , like their predecessors , love greetings in the markets , and uppermost rooms in feasts , and to be called of men rabbi : they also are subject to envy , or have their hearts rise against such who they hear out-do them ; and would be looked upon as the chiefest of men , in learning , parts and wisdom . 6. they are commonly very zealous to make men proselytes to their own notions of religion , though may be false and corrupt notions : but if they can but bring a person to receive their principles and external ordinances , then they glory , tho hereby he is made twofold ( perhaps sevenfold ) more the child of hell than before ; the poor deceived wretch thinking this change of religion is a true conversion , and so never looks out for any other , but speaking peace to his own soul , judging all is well within . they doubt not but they have religion enough when it doth commend them to me● , and are taken for saints by saints ; their greatest labor is to keep up their name and credit in religion ; so that if they may pass unsuspected amongst their fellow-creatures , or have the approbation of men , and that if none can charge them justly with any immoral actions , they rest satisfied ; whereas the greatest care of a true child of god is so to walk and labour , that he may be accepted of god , and have his approbation . 7. self is commonly in the bottom . in all they do , they aim not at the glory of god , but have a carnal design , self-advantage , or self-applause , &c. this moves and quickens them , and animates them in all they perform in religious services ; and if they miss of their end , be it what it will , they soon are weary , and grow cold and flat in their spirits , and become quarrelsome , and seek offences , and disturb the peace of the church to whom they belong . 8. moreover , they are not the same at home , which they are abroad ; not in private , what they seem to be in publick ; may be seldom pray , either in their family , or closet ; or if they do , 't is with little zeal , enlargedness , or affection to god. there are divers other marks and characters of hypocrites , and of these false professors , which i must pass by , because i would speak a word or two of application . in the last place ; the latter state of these men is worse than the first . 1. because god oftentimes leaves them to judicial blindness , and to the hardness of their own hearts : according as it is written , god hath given them the spirit of slumber , eyes that they should not see , and ears that they should not hear , unto this day . even thus , as god dealt with the unbelieving jews , or the people of that generation , so i say he oftentimes deals with other formal hypocrites , &c. and for the very same cause . doubtless it was for those spiritual sins , unbelief and hypocrisy , the pharisees , and other people of israel were rejected and cast off . and o what wrath were they laid under ! the wrath of god ( is said ) to come upon them to the uttermost . moreover , some of these false and counterfeit professors , also fall into the very same sins and horrid abominations they were guilty of before they made any profession of religion ; nay , and they prove more vile and notorious in wickedness than ever : it hath often been seen , that this sort of men who forsake the ways of god , which they seemed to own and profess , have at last appeared more impudent in sin than the vilest men , being ring-leaders to all lewd and cursed practices and deeds of darkness ; so that the same unclean spirit returneth into some of them in the same shape also ; though i cannot see any ground to believe it happens so to them all ; for doubtless many of them retain their seeming zeal , and external profession of religion and outward holiness , until they die . evident it is , our saviour applies this direful doom on the people of that generation , viz. the jews , particularly to the scribes and pharisees , see the 38th verse . yet certain it is , many of them never turned to open prophaneness , but died in their unbelief whilst they abode proud and zealous pharisees . yet i see no reason to question but this returning devil , and those seven other spirits more wicked , is applied to them as well as to others , who fell away from their seeming piety and profession . but of some of them especially it hath happened according to what st. peter speaks , for if after they have escaped the pollutions of the world through the knowledg of jesus christ , and are again overcome , the latter end of that man is worse than the first ; that is , such a knowledg of christ as brings with it , or doth produce , an outward reformation of life . for as the elect cannot be deceived , so they cannot fall finally , having the seed remaining in them , cannot sin unto death , they are said to have eternal life abiding in them ; because ( saith christ ) i live , ye shall live also . he that hath begun that good work in them , will perform it to the day of christ . they are passed from death unto life , and shall not come into condemnation . but as to these false-hearted or hypocritical persons , it happeneth to them ( that is , to some of them ) according to the true proverb , the dog is turned to his own vomit , and the sow that was washed to her wallowing in the mire . the apostle comparing them to dogs and swine , shews what fort they were , viz. such who never passed under an effectual change of heart , but were , whilst they made a great or high profession , like unclean beasts . a restraint may be put on an evil beast , or on a filthy and unclean nature ; where there is not a change of nature , 't is one thing to have the life washed or cleansed , and another to have the heart cleansed . furthermore ; some of this sort who have received those high , though common illuminations of the spirit , even to such a degree as they are said to be inlightned , and to have tasted of the heavenly gift , and were made partakers of the holy ghost , &c. that is , in the common gifts and graces thereof ; and yet after all , they fall away , nay , and so fall , that they can never be renewed again by repentance : therefore some of these persons are they who sin the sin against the holy ghost , that shall never be forgiven . prophane persons doubtless do not sin this sin , nor can true christians commit it ; they cannot sin unto death . no , no , these are those miserable souls , those cursed apostates , who are liable and in danger to sin the unpardonable sin. nay , and observable it is , that the lord jesus in the verses before he spake this parable , intimates , that those very pharisees , &c. were guilty of , or in danger of being charged with this sin , see vers . 30. they shewed so much malice against our blessed saviour , as to charge him with a devil , and that he cast out devils by beelzebub . but when the pharisees heard it , they said , this fellow doth not cast out devils but by beelzebub the prince of the devils . and from hence he said , all manner of sin and blasphemy shall be forgiven to men , but the sin against the holy ghost shall not be forgiven unto men. and therefore he bids them to make the tree good , intimating , whilst the heart was evil , and under diabolical influences , it would or might carry them away to all horrid words , and blasphemy . and then presently after brings in this parabolical speech , when the unclean spirit is gone out of a man , &c. 't is not a speaking of hard words against christ and the holy ghost , but a speaking them as the pharisees did , out of spite , designing to destroy him , and render him odious : this is dangerous . 1. 't is a sinning wilfully after a person has received much knowledg ; it is a sin knowingly committed against the operations of the holy spirit , casting contempt or highest reproach upon christ and the holy ghost , contrary to the rational convictions of their own consciences . 2. there is also it appears malice against christ and his spirit in the hearts of those men who are guilty of it ; they are said to do despite to the spirit of grace ; they desert the assemblies where he manifesteth his gifts and graces , they reject him , viz. the holy spirit , with them , and treat ( as one observes ) his gifts and motions , as if they were mere delusions and impostures of an evil spirit : and this is done wilfully , out of malice to christ , his people , and religion . 3. also doubtless apostacy is another ingredient thereof in some , they fall away , &c. they utterly disown that religion they have professed . 4. final impenitency appertaineth to it likewise ; for what sins we truly repent of , we shall be forgiven . but of these 't is said , 't is impossible to renew them again to repentance , because god is withdrawn from them , and hath left them for ever , so that no means used can do them any good . as god will not renew them again , so none else can do it : they sin therefore without remorse of conscience , after they have made shipwrack of faith , and that seeming good conscience they once had ; for paul intimated he had a good conscience before he was converted , or whilst a pharisee , act. 23. 1. but those who are unsound at heart , who do not fall away from their seeming holiliness and profession of religion , and so die not in apostacy , yet if they never come to be savingly wrought upon , or to pass under a divine change , they all nevertheless perish in hypocrisy ; so that every way their state , and the state of all of them , is and will be at the last miserable . and from the whole we may note , that the state of the self-righteous and pharisaical persons , is far worse than the state of gross and prophane sinners . these are sick , and know it not ; wounded , but see no need of a physician ; sinners , but see no want of a christ : they may conclude they are converted , and therefore seek not after conversion . we always think his state is sad , who , though mortally wounded , yet feels no pain . some sinners are said to be past feeling ; their enemy is hid in them , they think he is gone , when 't is no such thing , for he another way has faster hold of them than ever . 't is a hard and difficult thing to bring a pharisaical person , one that looks upon himself to be a religious man , to see his woful state and condition . men may be civilized , and make a great profession of religion , and go for saints on earth , that are not such in the sight of god in heaven . we may also from hence infer , 't is a most dangerous thing to make a profession of religion , without true regeneration be first wrought in the soul ; better be no professors at all , than not so as to be sincere . hypocrisy is a most cursed and dangerous sin ; these persons satan hath commonly the strongest hold of , of all others . the state of sincere christians is happy : though satan doth attempt to get into them , and destroy them , yet he cannot do it , there is no abiding for him ; he may foil them , but cannot give them a final fall ; though they fall , they shall rise again . satan cannot be said to be quite thrown out of that man's heart , where the true grace of god is not implanted , nor the soul renewed . none but the lord jesus , who is stronger than satan , can bind this strong man armed , and set the soul at liberty . where the heart is not changed , satan can return , in one way or another , at his pleasure , he takes them captive at his will. mortality , or all external gifts and common graces , though it may seem to sweep the house , yet is the house empty , and all is but like a vain shew or garnish , all reformation is nothing without regeneration application . this may inform us of the cause and reason there is so great reproach brought upon religion , and on the ways of god , and on the people of god , by some who profess the gospel . alas , many of them who are called saints , we may justly fear are but counterfeit christians , such who never experienced a true work of grace ; they may have knowing heads , but unsanctified hearts . and from hence it is there are so many proud persons in many congregations , who with brazen foreheads will brave it out , with impudent faces , in the presence of christ's faithful ministers ; and though reproved , and told of their cursed pride and abominable dresses , high and shameful towers , hateful to god and good men , yet reform not , will not deny themselves of their filthy lusts , tho the name of god and religion is exposed to great reproach and contempt thereby , and the hearts of sincere christians wounded , and mourn for it bitterly before the lord. if they had but a spark of true grace , could they ever stand it out thus against the gun-shot of heaven ? how fearless do they seem under the ratling peals of the thunder of heaven ? they regard not the whetted sword of the almighty , nor the bending of his dreadful bow ; nor mind the arrows that are just upon the string , who is ready to send forth his anger with fury , and his rebukes in flames of fire . moreover , from hence it is also there are so many covetous , earthly , and hard-hearted professors and members in churches . alas , you may tell them of this abominable sin a thousand times over , and all to no purpose , their hearts ( 't is to be feared ) are set upon their covetousness , they love the world more than the word , nay , more than god or jesus christ ; and yet , under a cloak of religion , shelter themselves as if all was well , and they good christians : and because they covet no man's goods but their own , and so are not guilty of theft , they conclude they are not chargeable with this sin of covetousness ; though christ's poor members are not regarded , the naked are not clothed , nor the hungry fed , nor the sick visited . they will give something 't is true , but not according to the need and necessity of the poor , nor according to their ability : nor is it out of love to christ , nor to his poor saints neither , they give what they do give , may be to free themselves from reproach , or to quiet their own consciences . and hence it is likewise there are so many whisperers , tatlers and backbiters in congregations , and so consequently so much trouble and disorder in our churches . tho godly christians may be guilty of great disorders and many infirmities , yet i am perswaded , were there not many false and deceitful , carnal and hypocritical professors , it would never be as it is . what makes the best design that ever was amongst us , for the promoting the interest of christ , and good of the churches , so neglected , and like to sink in the bud , but the great discouragement these sort of people lay it under ? they have no mind to such a good and great work , they are for enriching themselves , and to lay into their own coffers and treasuries , but not to cast into christ's treasury . and this evil example of theirs , lays a temptation on sincere and upright men and women . what do such and such do ? they are far richer than i , and they will do nothing . to these let me speak one word : why , will you do no more for god , because some who love him not will do nothing ? alas , you had need do the more : i am perswaded you would not willingly be found foolish virgins in the day of christ . how do you know but these very men shall be found to be such who value the gratifying of a base lust , above the discharging a holy and acceptable duty to christ ? who give more to deck and adorn their houses , and please the base lust of their children , than they will give to promote the gospel , and recover the languishing interest of jesus christ that is in our hands . and may not this be the reason our assemblies are so thin on lecture-days ? is it not because the hearts of people are not right with god ? can godly christians be always under the same temptation ? can sin predominate in them , and they act thus habitually to the scandal of their sacred religion ? can sin be in the affections of saints , because there are some infirmities in their conversations ? is not a true child of god quickly convinced of his fault ? and doth he not straitway reform ? but this is a constant course of evil , and wilfully persisting in : nay , and ye shall incur their displeasure perhaps if you deal plainly with them . sure christ is at the door . now the kingdom of heaven may certainly be compared to ten virgins , five wise , and as many foolish : read the latter end of mat. 24. and the beginning of the 25th chapter . multitudes of foolish virgins , 't is to be feared , are now got into the church , as christ signifies it would be a little before his coming , whose latter end will be worse than the first . this also reproves those who foment such notions , and strive to distil them into the minds of people that are absurd , and tend to blind and ruin their souls , telling them they are in the covenant of grace , and church-members , by their parents faith , and have the seal of the covenant ; yet i could never learn what it doth seal or make firm to them . for a seal , all know , usually makes sure all that is contained in the said covenant . shall they miss of the blessings of the covenant of grace who have it sealed to them ? alas , hereby 't is to be feared , many think they are in a good condition , though never united by saving faith to jesus christ . can it seal , and not seal covenant-mercies to them ? or can they perish after they are in the covenant , and have the seal of it ? circumcision was a seal , 't is true , of that faith abraham had , being yet uncircumcised ; it was not a seal of that faith which he had not , but of the faith which he had ; and therefore it could not be a seal to his male infants of the righteousness of their faith which they had , being yet uncircumcised , because they had no such faith before circumcision , as to believe in god , and to have it imputed to them for righteousness , as had abraham their father , to whom circumcision was only called a seal of the righteousness of the faith which he had yet being uncircumcised , that he might be the father of all them that believe . it was a seal to him of the latter blessing as well as the former ; for the promise that he should be the heir of the world , the apostle shews was not through the law , nor in or through circumcision , nor had any that dignity conferred upon them but abraham only ; which clearly shews circumcision did not appertain to the covenant of faith. likewise it may reprehend another sort , who tell the people , they were made the children of god , members of christ , and inheritors of the kingdom of heaven , in their baptism , or rather rantism . o the danger of this pernicious doctrine ! how many flatter themselves with the hopes of heaven from this false foundation , thinking they sucked in the true faith , and true religion , with their mother's milk , and were made christians by a priest's scattering a little water on their faces when babes , tho they live in all manner of horrid sins , and are enemies to the life and power of godliness ? this is a way of making christians which christ and his apostles never taught ; and it is a healing of the hurt of the people slightly , taking them off from seeking after grace and true regeneration ; for if they were made true christians then , regenerated then , doubtless their state is good ; and so 't is to be feared , thousands of them conclude , and never doubt of their salvation . moreover , it reproves all who rest on morality ; who , because they live a sober life , and pay every man his own , doing justly , &c. conclude all is well , yet look after no other religion . and it also as much reprehends those who boast of their knowledg and spiritual attainments , they conclude their state is good , because they are members of a true church , and have been baptized indeed , and break bread , read and pray in their families , and discharge all other external duties of religion , but rest wholly upon these things , and never were brought to be poor in spirit , nor obtain real union with christ , but are ignorant of the faith , of the operation of god. what means the pride of some ? their earthliness , contention , whispering , backbiting , want of love , divisions , &c. shutting their eyes at further light , and discovery of truth ? o look about you for the lord's sake , lest after all your high profession and hopes of heaven , you do not at last drop down to hell. lastly ; it reproves all such nice and scrupulous persons , who seem to make it their chief business to render all odious who are not of their own fantastical humor ; women must not wear a bit of lace , &c. nor a gold ring , nor men wear a periwig , though never so short and modest , ( and advised to do it by able physicians , for their health-sake ) because the apostle saith , 't is a shame for a man to wear long hair ; therefore they run into extreams , and cut their hair close to their ears , and so disguise themselves , and censure others as guilty of great abomination , ( who will not imitate them ) as if the main points of religion lay in these foolish formalities and niceties , and as if none were to be taken for godly christians , but such who are just of their height , and length , and breadth , and conform to them in these smaller things ( that may be lawful notwithstanding what such say ) ; and render those odious , who are better than themselves , even as such , who hate instruction , and cast god's word behind them , &c. these men seem to bear the exact image of the pharisees of old ; and though they thus strain at a knat , yet at the same time seem to swallow a camel. for one of this sort will be found , it is to be feared , guilty of horrid lies and slanders , back-biting and reproaching his neighbours , seeming to be silled with malice and envy , rendering a great body or multitude of godly christians , as a vile and wicked people , without exeption , because they deny babes baptism , as if they were deceivers and cursed impostors , yet a people sound in all the essentials of true religion , and of holy and gracious lives , our enemies themselves being judges , and only differ from our brethren in that one thing which no wise nor worthy men make absolutely necessary to salvation . and 't is not unknown how many learned persons , who in the point of baptism differ from us , have acknowledged that we have the word of god plain for us in that matter : moreover , have confessed , infants baptism is doubtful , and therefore called for moderation and charity . but little of this appears in some censorious zealots ; though god ( but a few years ago ) made a dreadful example of one man for his evil , envious , and reproachful pen , near this city , enough to make all to tremble : and it ought never to be forgotten , how he abused the people falsely called anabaptists , in a small pamphlet , is not unknown to many ; and what terror of conscience he soon after fell under , and in despair hanged himself in bricklane , under the sense and aprehension of god's fearful wrath and displeasure ; crying out against himself , for writing that cursed book , to the last ; declaring that his state was worse than cain's , judah's , or spirah's ; and that he had touched the apple of god's eye , &c. this may also reprove the churches of christ , and the pastors of them , more particularly , for their carelessness and negligence in receiving in persons : tho i know none to charge , yet i am afraid we have generally failed herein . o that greater care may be taken for the time to come ; 't is not a great church , but a holy and good church christ loves . i am perswaded it would be better with the churches , if many were severed from them . but o how seldom have any been dealt with , either for pride or covetousness ▪ as if we were not able to find out such offender as well as others . moreover , it sharply reproves those preachers whose great business 't is to bring men into visible profession , and make them members of churches , whose preaching tends more to bring persons to baptism , and to subject to external ordiances , than to shew them the necessity of regeneration , faith , or a changed heart . for the lord's sake take heed what you do , if you would be pure from the blood of all men. we too often see when people are got into churches , they conclude all is well ; and when conversion is preached , they do not think it concerns them , but others who are openly prophane : and thus they come to be blinded , may be to their own destruction ; and if their blood do not lie at some of your doors , it will be well . i am afraid some now adays like the pharisees , may be said to compass sea and land to make proselytes , but when made , are twofold more the children of hell than before , as our saviour intimates . it may also put us all upon a strict examination of our own hearts , lest we should be found some of these false and counterfeit christians . and that we may clear our selves in this matter ; consider , 1. were you ever throughly convinced of your sinful and lost condition by nature , and of that horrid evil there is in sin ? did you ever see sin as the greatest evil , most hateful to god , not only of the evil effects of sin , but also of the evil nature of sin , not only as it has made a breach between god and man , but has also defaced the image of god in man , and made us like the devil , filling our minds with enmity against god , godliness , and good men. 2. is there no secret sin lived in and favoured , the evil habit never being broke ? is not the world more in your affections , desires , and thoughts , than jesus christ ? 3. are you willing to suffer and part with all that you have , rather than sin against god ? do you see more evil in the least sin , than in the greatest suffering ? 4. do you as much desire to have your sins mortified as pardoned , to be made holy as well as to be made happy ? do you love the work of holiness as well as the reward of holiness ? do you love the word of god for that purity which is in it , as well as the advantage that comes by it ? 5. have you seen 〈◊〉 your own righteousness as filthy rags , and have you been made poor in spirit ? 6. have you received a whole christ with a whole heart ? a whole christ comprehends all his offices , and a whole heart includes all our faculties : is not your heart divided ? 7. is christ precious to you , even the chiefest amongst ten thousand ? are you the same in private as in publick ? do you love christ above son or daughter ? do you love the person of christ ? 8. can you bear reproof kindly for your faults , and look upon him your best friend , that deals most plainly with you . 9. do you more pry into your own faults , than into the miscarriages of others ? are you universal in your obedience ? and do you obey christ's word , his commands , because you love him ? 10. have you been the same in a day of adversity , as now you are in a day of prosperity . 11. can you say you hate sin as sin ? is your mind spiritual , and set upon heavenly things ? do you love the saints , all the saints , though some of them are not of your sentiments in some points of religion ? 12. can you go comfortably on in the ways of christ , though you meet with little esteem amongst the saints ? can you stay your souls upon god , though in darkness , having no light ? is all the stress of your justification and salvation built upon jesus christ ? consider of these few questions , and do not doubt but that your hearts are sincere , when you can give a comfortable answer to them , though it be with some fear and doubts that still may arise in you . a true christian is ready to mistake his portion , and take that to be his , that belongs to an hypocrite ; as an hypocrite on the other hand , mistakes that which belongs to him , and applies that to himself , which is the portion of sincere christians : but grace is like a small seed at first , that cannot be soon espied in the house , i.e. the heart , especially when there is much smoak and darkness yet remaining . but may be some may say , what you have said , tends to take us off of holy duties and obedience . god forbid : for though we would not have you rest or depend upon your duties and obedience ; yet let me tell you , a godly man , or he that is a true christian , hath such righteousness wrought in him , and by him , that exceeds the righteousness of the scribes and pharisees ; if he had not , he could in no wise enter into the kingdom of heaven . 1. his obedience and righteousness flows from a principle of divine or spiritual life , or from a principle of saving grace , or else they would be all but dead works ; and from thence he acts and doth all that he performs godward . 2. he acts from a principle of faith , his obedience flows from thence , seeing himself justified and accepted only in jesus christ . 3. he acts from a principle of love to christ , and is also always the same , and for the hardest part of religion , as well as for the easiest part of it . moreover , he is as careful to ●eep a good conscience towards god , as to keep a conscience void of offence , towards men ; he takes up all the duties of religion in point of performance , though he lays them all down in point of dependance . he is as careful of his heart and ways , that he ●●y please god , and glorify him as much , as a man can be that expects to merit god's favour thereby ; he knows he must attend upon the means of salvation , as well as to expect salvation it self . 4. he exceeds all others in his end , which is the honour and glory of god , or to live to god on earth , as well as to live with god in heaven . lastly ; how severely doth what we have said look upon all self-righteous persons ; and those proud people that boast of their holiness and perfection , that think they need no repentance , o that they would consider it , and tremble before it is too late , and they perish eternally , for rejecting the chief corner-stone . remember , unless ye believe that christ is he , ye shall die in your sins . also it looks severely on all formal and carnal christians who have nothing but a name . alas sirs ! if the painted hypocrite , he that is so gloriously garnished with many great gifts , parts , wisdom , learning , and seeming piety , is in a damnable condition , what will become of you ? mourn o england ▪ what a number of filthy , debauched , treacherous , proud , drunken , swearing and unclean christians ( as they are called ) hast thou in the bowels of thee ? they shew their sin as sodom , and hide it not , and yet glory as if they were the only people of god. awake sinners , before god's judgments are poured out upon you , for certainly great wrath is at the door . god hath wrought wonders for the deliverance of this nation , but ye slight and contemn them : neither judgments nor mercy will humble you ; what would you have , since nothing god doth , pleases you ? certainly the almighty will not bear with you much longer , if you repent not . but ye who are truly pious and sincere ones , rejoice , you who mourn for your own sins , and for the sins of the land ; you are secured from the hungry lion , your day is coming , the kingdom of jesus christ is near , your redemption is at hand ; lift up your heads , and praise god for ever . satan a spirit is unclean , from whom all filth doth flow ; a wicked heart his house has been , there still he dwells also . as all true holiness o lord , is from they self alone ; so we do find from thy bless'd word , sin 's from that wicked one : and that he in a filthy heart takes up his curs'd abode ; so thou so good to thy saints art , in them to dwell , o god : and that thou mightst possession have , satan thou hast cast out : and from all filth our souls to save , strange things hast wrought about . let such who garnish'd are by art , and common graces , fear , whilst all those sing with joyful heart who are indeed sincere . let sinners and each hypocrite , consider their sad doom ; whilst saints do sing , having in sight the glory that 's to come . the latter state of some men will , be worser than before ; but saints are happy and safe still , and shall for ever-more . finis . notes, typically marginal, from the original text notes for div a47454-e260 the whole will contain 100 or 120 sheets in folio . notes for div a47454-e620 preached august 10. 1690. matth. 12. 45. * mark 5. 8. * luke 22. 3. † acts 5. 3. ‖ ephes . 2. 2 , 3. luke 18. 11. * job . 1. 7. * 1 john 2. 14. † 1 john 5. 18. 2 pet. 2. mat. 23. 27 , 29. doct. i. 1 john 3. 8 , 12. * john 8. doct. ii. rom. 8. 7. doct. iii. doct. iv. this hymn was sung at the close of the first sermon . notes for div a47454-e2570 morning-exercise on horsely-down , august 17 ▪ 1690. mat. 12. 45 rev. 3. 17. joh. 9. 41. 1 tim. 4. 2. 2 cor. 10. 12. mat. 18. 11. rom. 10. 3. ròm . 7. 9. rom. 2. 17 , 18. rom. 2. 22. charnock . mat. 11. 25. 1 cor. 1. joh. 7. 48. charnock . prov. 14. 16. mat. 21. 32 , 33. rom. 2. 17 , 18 , 19. prov. 26. 16. 1 cor. 1. ult . 1 cor. 1. 30. phil. 3. 8 , 9. rom. 7. 9. rom. 7. rom. 3. 10. isa. 65. 5. mat. 9. 20. ephes. 2. 1 , 2. ephes. 1. 18 , 19 , 20. 2 cor. 5. 17. 1 john 3. 8. rom. 8. 7. 1 pet. 1. 17 , 18. mat. 13. quest . answ . jer. 4. 3. isa. 1. rom. 2. 19 , 20. annotators . john 4. 2 tim. 3. 5. isa. 66. 3. counterfeit christians are not all of one sort . rom. 3. 19 joh. 8. 24. rom. 3. 24 , 25. object . answ . 1 cor. 3. 11. mar. 16. 16 act. 15. 24 rom. 10. 3. rom. 11. 8. rom. 11. 6. annotat. object . answ . annotat. rom. 4. 5. annotators . phil. 1. 29. joh. 6. 65. joh. 6. 44. ps. 110. 5. rom. 8. 7. object . answ . jer. 31. 33. jer. 32. 40. jer. 31. 3. rom. 8. 29. joh. 6. 37. eph. 1. 4. act. 27. 24 , 25 , 31. annotators on the place . charnock . acts 4. 12. rom. 10. 3. phil. 3. 8 , 9 , 10. mark 16. 16. mat. 25. mat. 23. 23 , 24. luke 11. 42. mat. 23. 4. mat. 7. 3. john 12. 43. mat. 23. 6 , 7. mat. 23. 15. rom. 11. 8. 2 pet. 2. 20. 1 joh. 3. 15. joh. 14. 19 phil. 1. 6. 2 pet. 2. 22. heb. 6.4 . mat. 12. 24 , 28. vers. 31. what the sin against the holy ghost is , that shall not be forgiven . annotators . heb. 10. 29 heb. 6. 6. obs. 1. obs. 2. obs. 3. obs. 4. obs. 5. obs. 6. obs. 7. obs. 8. informat . 1. informat . 2. mat. 25. reproof 1. rom. 4. 11 , 12. vers● 13. reproof 2. reproof 3. reproof 4. doth god allow of nothing for ornament ? we say all immodest and fantastical garbs and dresses are loathsom and to be abominated . see wall 's baptism anatomized . though this man has abused me , and my brethren , yet i do not think such a scurrillous adversary worthy of an answer . see the narrative of john child's life and death three or four years ago printed . reproof . 5. reproof . 6. examinat . sincerity described . rom. 8. 7. 1 pet. 2. 7. object . answ . mat. 5. 20. quakers condemned . acts 4. 11. john 8. 24. comfort . sung at the close of the second sermon . the everlasting covenant, a sweet cordial for a drooping soul, or, the excellent nature of the covenant of grace opened in a sermon preached january the 29th, at the funeral of mr. henry forty, late pastor of a church of christ, at abingdon, in the county of berks, who departed this life jan. 25th 1692/3 and was interr'd at southwark ... : to which is added, an elegy on the death of the said minister / by benjamine keach ... keach, benjamin, 1640-1704. 1693 approx. 158 kb of xml-encoded text transcribed from 30 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47489 wing k62 estc r10226 12425033 ocm 12425033 61807 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47489) transcribed from: (early english books online ; image set 61807) images scanned from microfilm: (early english books, 1641-1700 ; 944:5) the everlasting covenant, a sweet cordial for a drooping soul, or, the excellent nature of the covenant of grace opened in a sermon preached january the 29th, at the funeral of mr. henry forty, late pastor of a church of christ, at abingdon, in the county of berks, who departed this life jan. 25th 1692/3 and was interr'd at southwark ... : to which is added, an elegy on the death of the said minister / by benjamine keach ... keach, benjamin, 1640-1704. [2], 44, [6] p. printed for h. barnard ..., london : 1693. reproduction of original in british museum. advertisement: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng funeral sermons. sermons, english -17th century. 2005-04 tcp assigned for keying and markup 2005-07 spi global keyed and coded from proquest page images 2005-08 john cords sampled and proofread 2005-08 john cords text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the everlasting covenant , a sweet cordial for a drooping soul : or , the excellent nature of the covenant of grace opened : in a sermon preached january the 29th . at the funeral of mr. henry forty , late pastor of a church of christ , at abingdon , in the county of berks. who departed this life jan. 25th . 1692 / 3. and was interr'd at southwark . wherein the arguments urged to prove the covenant of redemption a distinct covenant from the covenant of grace , are examined , weighed , and found wanting . to which is added , an elegy on the death of the said minister . psal. 89.33 . my covenant i will not break , nor alter the thing that is gone out of my lips. by benjamine keach , pastor of a church of christ , meeting at horsly-down , southwark . london , printed for h. barnard at the bible in the poultrey , 1693. to the congregation at horsly-down , who were the auditors of this sermon , the author wishes all the blessings of the everlasting covenant , even the sure mercies of david . beloved , the subject treated on , in this ensuing discourse , is of the highest concernment ; and tho' the substance of what is herein contained , you have heard from the pulpit , yet i am persuaded , it will not be unpleasing to you , to see those great truths presented to your view from the press . some of you know , that i had not time to go through the whole of my work the first time , therefore i insisted again on it , the lord's day following ; and yet some things i have added , which was at neither of those seasons delivered , the better to perfect the work. i told you , the text was left me by our honoured brother deceas'd , on his death-bed ; this covenant being all his support , salvation , and consolation , ( as it was david's ) both in his life , and at his death . nothing like experience , no doctrine like to this to die in , ( as some of the papists themselves have confessed . ) men may talk of their own righteousness , and gospel-holiness ; yet i am persuaded , they will not dare to plead , in point of justification , on their death-beds , nor in the judgment-day : no , no , 't is nothing but christ , and his righteousness , his merits , can give relief to a wounded , and distressed conscience . i have endeavoured to shew , that the distinction some men make between the covenant of redemption , and the covenant of grace , is without ground , being but one and the same covenant ; and , that the covenant of grace , comprehendeth that between god , and christ for us , as mediator about our redemption , which was as full of grace , in the first making of it , as in the revelation , and application thereof , according to what was promised thereupon , 2 tim. 1.9 . tit. 1 , 2. its rise , and constitution , was from eternity , tho' the revelation , and publication , was in time : christ did not ( as one observes ) purchase a covenant of grace for us , to enter into with god ; for the covenant it self , christ , and all the grace , and glory thereof , lay in the eternal counsel of god's will , and accordingly transacted with christ , as the representative of all the elect. this covenant is the only city of refuge , for a distressed soul , to fly to for sanctuary , when all the the billows and waves of temptations run over him , or satan doth furiously assault him : if we fly to this armory , we can never want weapons to resist the devil , nor doubt of success against him . and now that it may be of use to you all who shall read it , shall be the prayers of your unworthy servant , in the gospel , benjamin keach . the everlasting covenant . a sweet cordial for a drooping soul : or , the blessed nature of the covenant of grace opened . beloved , the solemn occasion of this assembly , may put us all in mind of our mortality , death is certain ; all must dye ( as the psalmist says ) what man is he that liveth and shall not see death ? can he deliver his soul from the hand of the grave ? psal. 89.48 . wicked men dye , so do the godly , and as do the people , so do their ministers , the fathers , where are they ? and the prophets , do they live for ever ? yet there is a vast difference between the death of the ungodly , and the death of the godly , &c. but to proceed , the text i am to speak to , was left me by our honoured brother deceas'd , which shews the comfortable hopes he had in death , which is that in the 2. of sam. 23.5 . although my house be not so with god , yet he hath made with me an everlasting covenant , ordered on all things and sure : for this is all my salvation , and all my desire , although he make it not to grow . my text contains some of david's dying words , or words which he uttered upon the near approach of his death , see vers . 1. now these be the last words of david the son of jesse , and the man who was raised up on high , the anointed of the god of jacob , and the sweet psalmist of israel . tho' it may be doubted , whether these words , contained in the first verse , were uttered by david or not , but rather by the sacred pen-man of this book , yet the words following , 't is evident , were spoke by him , verse 2. the spirit of the lord spake by me , and his word was in my tongue . i utter not these words ( as if he should say ) as by my own spirit , but the matter is dictated and given to me , by god's spirit , which is the great teacher of his prophets and people . vers . 3. the god of israel said , the rock of israel spake to me ; he that ruleth over men must be just , ruling in the fear of god. here are laid down the two great and principal parts of the duty of kings , and supream rulers of people and nations , justice towards men , and piety towards god. vers . 4. and he shall be as the light of the morning , when the sun riseth , even a morning without clouds ; as the tender grass springing out of the earth by clear shining after rain . these words may be applyed to the good and righteous government of any godly king , &c. but chiefly , no doubt they contain a prediction of the blessed effects of the reign and kingdom of the messias , of whom david ( but more-especially solomon his son and his peaceable kingdom ) was a type or figure of . and thus i hasten in order to my text , with what speed i well could . although my house be not so with god ; a little first by way of explication : although my house be not so with god , how is that ? i. e. 't is not as a morning without clouds , nor as the tender grass springing out of the earth , by clear shining after rain ; for my morning ( as if he should so say ) has been over-cast , dark and dismal clouds seem to attend my kingdom , and my children have not hitherto been like the tender grass springing out of the earth , by the sweet influences of the sun , and distillation of rain , but rather like the grass that withereth away , or is cut down before its due time : i have not so walked with god , as his infinite mercies obligeth me to do ; but have had many weaknesses and infirmities attending me , yet he has made with me an everlasting covenant . tho' i have broke covenant with god on my part , yet god will perform his covenant with me , my sins ( as if he should so say ) he hath pardoned , his covenant is everlasting , on his part he will keep it , and the messiah shall come of the fruit of my loins , whose kingdom shall be as a morning without clouds , &c. and his covenant with me he will not break , nor alter the thing that is gone out of his mouth , see psal. 89.32 , 33 , 34. he intimateth , that his house or family , god had not made to grow , increase , or flourish with that glory , peace and prosperity , as he expected ; nor had he such clear evidences of god's gracious presences , and communion with him in his soul , as he might have had , had he not sinned , and grieved his spirit ; but tho' it was thus , yet he saw he was in covenant with god , and in an everlasting covenant , ordered in all things , for god's glory , and for his eternal good ; and this was all his hope , he foresaw christ's blessed day , with whom this covenant stands fast , and this was all his desire , my soul only hath comfort in this covenant , and desires to build alone upon it : for it is ( saith he ) all my salvation , i expect salvation no other ways ; 't is not a part of it , but the whole of it from first to last ; here began my hope , and here i stay my self , and will close my days in the faith of a dear redeemer , that shall in due time be revealed , who is my lord as well as he , shall be , according to the flesh , my son , or off-spring , and this shall be accomplished , although it do not seem to grow , or but small appearances are manifested as yet , either in me , or in my house or family . in the words are three parts . 1. something supposed , ( or taken for granted ) wherein is implyed david's great grief and trouble , viz. although my house be not so with god. 2. something asserted , which signifies his faith and confidence in god , yet he hath made with me an everlasting covenant , ordered in all things and sure . 3. a comfortable inference , or conclusion from thence ; for this is all my salvation , and all my desire , although he make it not to grow . and from hence i shall observe three points of doctrine , 1. doct. that darkness , troubles , and afflictions , with a decay of grace , or spiritual liveliness , may attend the state of christians sometimes , while in his life , which they cannot but acknowledge and mourn under the sight and sence of . 2. doct. that god hath made with true believers a blessed and well ordered covenant . 3. doct. that the covenant of grace which is made with believers in christ , is an everlasting covenant , order'd in all things , and sure , and is the only spring or fountain of their salvation , hope , desire and consolation , both in life and death . it is the last proposition or point of doctrine i shall now prosecute , ( judging it may most fitly answer that which was the chief design and end of our honoured brother deceas'd , in chusing this text to be opened at his funeral , from whence he doubtless found so much comfort under those grievous afflictions and trials in his life , and also at the time of his death ) four things i purpose to do . first , shew you what this covenant is , and with whom it was primarily made , and for whom . secondly , open the excellent nature of the covenant of grace . thirdly , shew how all a believer's salvation , hope , desire and consolation in life and death , lies in this covenant . fourthly , shall make some application of it . beloved , this covenant was primarily made with jesus christ , the second person of the blessed trinity , as mediator , and as the root , common head and representative of all the elect , or all that the father hath given to christ , we read of two covenants , an old , and a new , a first , and a second , a covenant of works , and a covenant of grace . the first covenant was made with the first adam , for himself and his posterity , as the common head of all mankind , and so also there was a covenant made with the second adam for himself , and all those chosen in him , or all his seed ; and though this covenant ( as to revelation of it ) is called the second covenant , yet it was made with christ for all the elect seed , before the world began ; god foreseeing man would fall from his first estate , and break his covenant , and so plunge himself and all his posterity under divine wrath and misery . now that there was some gracious covenant transactions , between the father and the son , from before all worlds , about the bringing in and establishment of this blessed covenant of grace , for the redemption of fallen man , appears evident from many texts of holy scripture ; see that in zach. 6.12.13 . and speak unto him , saying , thus saith the lord of hosts , saying , behold the man called the branch , and he shall grow up out of his place , and he shall build the temple of the lord , ver . 12. even he shall build the temple of the lord , and he shall bear the glory , and he shall sit and rule upon his throne , and he shall be a priest upon his throne , and the counsel of peace shall be between them both , ver . 13. i know , some understand by them both , the kingly , and priestly office of jesus christ ; first , that as our great high-priest , he should offer the great sacrifice to god , to make an atonement and reconciliation for us , and rule as king , and give laws ; and thus ( say they ) the peace made for god's people , shall rest between these two , viz. the kingly , and priestly office of christ ; by his priestly office , he shall make their peace with god , and by his kingly office , he shall deliver them from the tyranny of sin , and satan , &c. by priestly operation and undertakings , he shall expiate sin , and by his kingly office he shall subdue and extirpate sin ; as a priest he makes peace , and as a king he maintains that peace he purchased as a priest , and protects as a king ; and thus say they , the covenant of peace is between them both . — i will not deny , but that this may in part , be intended in the text , — yet i doubt not but by them both , is also meant the persons spoken of , viz. the father and the son , the lord of hosts , and the man called the branch ; for , by them , 't is most congruous certainly , to take it for the persons , or the two parties mentioned ; and the covenant of peace , it is plain from other texts of scripture , was between the father and the son ; although i grant the son on his part , brings it about by his being a priest , and as a king , sitting and ruling on his throne , he maintains our interest : compare this with isa. 49.3 , 4 , 5 , 6. god calls christ forth by the name of israel , ver . 3. thou art my servant o israel , in whom i will be glorified , ( the name of the body being given here to the head , as sometimes the church bears christ's name , so here he bears the name of the church , that the church in union with christ , is called christ ; see 1 cor. 12.12 . ) as if the father should so say to the son , i have fix'd my thoughts upon thee to be the great sponsar , and surety for my chosen ; and i will enter into a covenant no more with them , without thou wilt undertake for them , and in their nature and stead , satisfie for their sins , and accomplish all my pleasure ; so isa. 42.6 . i the lord have called thee , and will hold thy hand , and will keep thee , and give thee for a covenant of the people , for a light of the gentiles , to declare my righteousness ; or , as 't is said , rom. 3.26 . that god might be just , and the justifier of him that believes in jesus ; that i ( as if god should say ) may appear a pure , just , and righteous god , and so magnifie the attribute of my infinite holiness , which shines forth in my just and righteous law , and yet appear also , as i am a merciful and gracious god ; therefore i have called thee whom i long ago entered into a covenant with , for , and in behalf of them , whether jews or gentiles , who are chosen ; and i will give thee to be for a covenant , or , the angel of the covenant , and the mediator and surety thereof , in and by whom the covenant of my grace is made and confirmed with my people . to this purpose , speaks also reverend mr. pool , in his annotations on this place . 2 dly . also , christ declares his agreement and hearty consent , to undertake in this covenant as 't is hinted , heb. 10.7 . then said i , lo i come ( in the volume of thy book it is written of me ) to do thy will , o god , thy law is in my heart ; my delight ( saith he ) was with the children of men , prov. 8.31 . and this , before the mountains were settled , before the hills were brought forth , i was set up from everlasting , from the beginning , or ever the earth was . he was ordained as the head , and great representative of all that shall be saved , to undertake for them , and dye for them , and to bring many sons to glory : he therefore said , he laid down his life as the father gave him commandment ; he was obedient as a servant , willingly undertook this work and office upon him , and so consented , and struck hands with his father , not for himself but for us , to dye and make an end of sin , and bring in everlasting righteousness , dan. 9.24.26 . he consented to take our nature on him , a body hast thou prepared me , and to pay our debts , to perform the righteousness of the law , and to be made a curse for us , to deliver us from the curse of the law which we had broke , gal. 4.4 , 5. the lord god hath opened mine ear , and i was not rebellious , isa. 50.5 . i readily did and suffered all that he enjoined upon me , i have not turned away mine ear from any of god's commands , nor my feet from going where he would send me , how difficult or hard soever my work was ; i gave my back to the smiters , and my cheeks to them that plucked off the hair ; i hid not my face from shame and spitting , ver . 6. question , is not that covenant which was made between the father and the son ( considered as the latter , is mediator ) called the covenant of redemption , made from all eternity a distinct covenant from the covenant of grace ? answ. i answer , the stores of sacred wisdom , grace , and truth , which are treasured up in divine revelations , concerning the nature of god's covenant , is so mysterious and difficult for us to know , or find out , that it behoveth us to take heed how we too boldly speak , or write about it ; and , yet nevertheless , though the thing is in it self so sublime , the mystery of it so great , the declaration of it in the scripture so extensive , and diffused through the whole body of it , yet the concernment of it is such , as to our faith and comfort , and for the prevention of errors and mistakes , none can be blamed according to their light , to pry and search into it . i must confess , i have formerly been inclined to believe the covenant , or holy compact between the father and the son , was distinct from the covenant of grace ; but upon farther search , by means of some great errours sprang up among us , arising ( as i conceive ) from that notion , i cannot see that they are two distinct covenants , but both one and the same glorious covenant of grace , only consisting of two parts , or branches ; for as that blessed compact doth peculiarly respect christ's person as mediator ; and as he is so considered in the covenant , i do not say it was a covenant of grace to him , for he obtains all by desert and merit ; yet seeing god entered into that covenant with him , for us , as our head , surety and representative , and not for himself singly , considered , it cannot be any thing else but the covenant of grace , as well as the foundation , or primary spring of all that grace , and divine goodness , that the elect had , or ever shall partake of , or receive from god ; for 't is ( as i may so say ) the opening the sluces or floodgates of all divine love and mercy , to poor lost and undone mankind , nay , the grace of god to us in entering into this covenant with christ , as our mediator from before all worlds , is doubtless , ground of the highest admiration to saints and angels . and therefore i see not ( i say ) but that they are but one and the same covenant of grace , yet so as that christ has his part , work and reward distinct from us ; he hath all by hard work , and merit , that we might have the blessings he merited freely by grace alone ; christ in the covenant of grace , is the mediator , we are those he mediates for ; christ is the head , we are the body , the covenanted for ; christ is the surety , we the poor debtors and criminals , he struck hands to satisfie god's justice for ; christ is the redeemer , we the redeemed ; christ the saviour , we the saved ; christ is the purchaser , we are the inheritance he purchased , and that it might be thus , christ entered into this covenant with the father for us , out of his infinite grace and divine goodness ; and it was even like inconceivable grace and mercy in god the father , to find out in his infinite wisdom , this way , and substitute his own son in our stead , accept of his son , prepare a body for his son , enter into a covenant with his son , anoint and send his son to redeem us from sin , wrath , and hell. if this covenant be not the covenant of grace , where shall we find it ; god's actual taking us into covenant , 't is but that we might drink of this fountain , or rather , that we might have actual interest in this covenant , and whatsoever christ did in time ; or when the fulness of time was come , it was but to put into execution this covenant , and to ratifie and visibly confirm this blessed covenant , that god had made with us in him , before the world began . the covenant of grace ( saith mr. petto ) was made or established , not only with us , but jointly with christ and us in him , so as both are within one and the same covenant ; for the great transactions with jesus , yea even the giving and sending of him , and his accepting the office of a redeemer , and undertaking for us ; these are all of grace , as well as what is promised to us , through him . therefore the covenant of grace ( saith he ) must take in all that conduceth ( otherwise than by a meer decree ) to our restoration and eternal life . petto on the covenant ; which is recommended by dr. owen , pag. 18. 2. where do we read in all the holy scripture of three covenants , viz. 1. a covenant of works , 2. a covenant of redemption , 3. a covenant of grace : evident it is to all , that the holy ghost only holds forth , or speaks but of two covenants , a covenant of works , and a covenant of grace ; the first is call'd , the old covenant , the second , the new covenant , although both these covenants had several revelations , ministrations , or editions ; as first , the covenant of works was primarily made with the first adam , and all mankind in him ; by vertue of which , he was justified by his own perfect obedience , before he sinned : true , there was another edition or administration of it given to israel , which tho' it was a covenant of works , i. e. do this and live , yet it was not given by the lord to the same end and design , as the covenant was given to our first parents , viz. it was not given to justifie them , or to give them eternal life ; for if righteousness had been by the law , then christ is dead in vain , gal. 2.21 . and again saith paul , for if there had been a law given , that could have given life , verily righteousness should have been by the law , gal. 3.21 . but indeed , it was impossible life , justification , or righteousness , could be by the law , or by any law , because man hath sinned , and is now unable to answer the law of perfect obedience , all have sinned and come short of the glory of god : we must therefore now be justified by the grace of god , through the redemption which is in jesus christ ; but tho' man had lost his power to obey , yet god hath not lost his power to command . therefore , as dr. owen shews , it ( was added or ) revealed in the wisdom of god , as instructive ; as also , to shew the excellency of that state and condition , in which we were created ; with the honour that god put upon our nature : from whence directions unto a due apprehension of god and our selves , may be taken or derived . it served to shew what a righteousness man once had , and by his transgression lost , and also what a righteousness 't is , which the holiness of god doth require , in order to our justification in his sight ; for the law , doubtless , results not from god , as a simple act of his sovereignty , but also as a transcript of the holiness of his nature and rectitude of his will ; for without a sinless , or perfect righteousness , no flesh can ever be justified in god's sight ; and therefore , such a righteousness must either be inherent in us or else , according to the wisdom and grace of god be imputed to us and therefore , he chose his beloved son , and entered into a gracious covenant for us , with him , that he in our nature and stead , as our head and surety , might yield perfect obedience to the law which we had broke and for which breach , his justice , by christ's death , must be satisfied also therefore the compact , or gracious covenant , that was before all world 's made between the father and the son , was part of the covenant of grace , respecting poor lost and perishing man , since there was no redemption without the shedding of christ's blood ; hence the blood of christ , is called the blood of the new covenant . the father ( saith mr. petto ) is contracting with the son , isa. 41.6 . i will give thee fo● a covenant of the people ; therefore that with the son ( saith he ) and with the people , is one and the same covenan● ▪ indeed as that which partaketh of the nature , or is a part , is put for the whole ; so that with the people alone , even here , beareth the name of a covenant , with in the grand contract with jesus christ , as a branch or parcel thereof yet both together make up that one covenant of grace , as appeareth thus , 1. there is no scripture evidence for making these two covenants distinct one of suretyship or redemption with christ , and another of grace and reconciliation with us : that distinction which some use , is improper , for the parts of it are co-incident , seeing that , as with christ , was out of mee grace also , joh. 3.16 . and it was promised , that jesus christ should be given for a covenant ; and therefore , it is of grace , that we are redeemed by him , 2. tim. 1.9 . there was grace before the world was , and that must be in the covenant , as with jesus christ which was for reconciling the world unto the father , 2. cor. 5.18 , 19 ▪ col. 1.20 , 21. it is true , christ is our surety and redeemer , not we in our own persons ; yea , he is our head , our lord and king ; and on that account of his standing in those different capacities , he hath some peculiar precepts and promises appropriated to him , which are not afforded to us in the same manner and degree , yet this hindreth not the oneness of the covenant with him and us , &c. 3. that holy agreement or compact between the father and son , was the rise , or spring of the covenant of grace , it was made with jesus christ , and with us in him ; therefore i see no reason to call them two distinct and compleat covenants , but two subjects ( as the same author intimates ) of the same covenant as with jesus christ , it had its constitution from before all worlds , or we had a being , tho' as with us , it has its application in time after we exist , and are actually in christ , as part of the promised seed . 1. the work of redemption to expiate sin , and make reconciliation ; this was christ's work for us . 2. for application , this is with us by him . 3. he was chosen , mediator , and undertook the work of redemption , and so struck up the covenant from eternity ; but in time he executed it , and intercedes for our participation in it , petto p. 21. 4. therefore as adam being a common person or head of all his seed , and we in him fell under sin , death and condemnation , by vertue of the covenant of works : made with him ; even so in jesus christ all the elect partake of grace and justification unto life by that one covenant of grace made with him ; and in him with all his seed , he being ( i say ) a common person or head to all the father hath given to him , in the said covenant ; and indeed , whatsoever was necessary unto our redemption and reconciliation he agreed to work it out ; they agree in their end , which was god's glory , and our good , ( as by and by i shall , god assisting , shew ) salvation of the seed is the grand design of it , and therefore the highest grace and goodness imaginable to us ; and whatsoever we stood , or do stand in need of , in order to interest by way of application , is also contained in this covenant , as it was made with christ ; as 1. justification by his knowledge ( or by the knowledge of him ) shall my righteous servant justifie many ; for he shall bear their iniquities , isa. 53.11 . and that all his seed shall have such a knowledge or faith , god saith , they shall all know me , &c. for he shall bear their iniquities ; that is , he shall satisfie the justice and law of god , and therefore they must be justified or acquitted , otherwise saith mr. pool , the same debt should be twice required and paid : a new heart is promised to us , jer. 31.31 . and was not this promised to christ for us , in the text i last mentioned , isa. 53.11 . ( in knowing of god ) is not a new heart comprehended , in these words he shall see his seed , the fruit of his travel and anguish he pass'd through ; that is , they shall be made his , by regeneration , or renovation , &c. 5. is not union with christ , the only way to the promised blessings ? and therefore i must say with some of our late worthy writers , the covenant is made joyntly with him and us , all the promises of god are in him , ye , and in him amen , 2 cor. 1.2 . and shall infailably be made good and accomplished . 6. as mr. petto well observes the covenant expressure from the beginning ran first to christ , and in him to us . 1. the promise to adam , primarily runneth to christ , as the woman's seed , and so to us in him . 2. to abraham , in thee , and again , in thy seed shall all the families of the earth be blessed , gen. 12.3 . gen. 22.18 . that this promise refers to christ , see gal. 3.16 . and to us in him , see vers . 29. 3. the covenant with david runneth to christ , and also in him to us , psal. 89.20.28 , 29. i have found david my servant , my covenant shall stand fast with him ; when did god find him , was it not before the world began ? christ we know , is often called david . but i can't further enlarge on this , i shall therefore in the next place consider what is brought in opposition to what i have said upon this account . object . 't is objected , first , that the parties are distinct , in the one covenant , the father and the son are the covenanting parties ; in the covenant of grace , god and man ; in the mediatory covenant , there are two persons equal : in the covenant of grace , there is a superiour god , and an inferiour man. answ. 1 st . i would know whether all the elect were not considered in christ , and was it not for us that he entered into that covenant ? is not the debter a party with the surety , and so the elect a party with christ ? did christ enter into a covenant for himself ? tho' we say he is the saviour , the redeemer , the surety , and not we ; yet he entered into that covenant for us , i. e. as our saviour and surety , to satisfie for our sins , and perfect our redemption ; make us no party in the salvation of this covenant ( tho' not the saving or satisfying party ) and all our hopes are gone for ever . sirs , we shall find the top glory of the covenant of grace to lie here ; was it not infinite grace and goodness that moved god to fix upon this way to redeem us , i. e. to propound , offer and accept of a surety for us , when he might justly have exacted satisfaction from us , the guilty debters and criminals ? nay , and to chuse his own son to be our saviour and surety , and was it not infinite grace in christ to accept so readily and heartily of it : 't is plain , here began the covenant of grace , i. e. god's entering into a covenant with his son for us , and thus is god the father the efficient cause of our redemption . 2. i would know whether in the covenant of grace god is said to enter into covenant with man , simply considered as in himself ; or whether 't is not with christ , and so in him with us ; if christ be the surety of the covenant of grace , then god doth not take christ distinct from us into covenant with himself : and certainly , our credit was so lost and gone with god , that he would not trust us , with any covenant-transaction any more without a surety , they continued not in my covenant , and i regarded them not saith the lord , heb. 8.9 . i would have no more to do with them in a covenant way ; therefore all the promises of grace are in christ , all is managed in christ , even all the whole will of god , concerning our salvation ; we are dead till he quickens us , blind till he opens our eyes ; have stony hearts , and unregenerate , till he breaks our hearts and renews us by his spitit : and was not all this comprehended or included in that covenant our brethren call the covenant of redemption ? how then can that be a distinct covenant from the covenant of grace ; is dead man , vile , and depraved man , capable to enter into a covenant with god ? and is not the quick'ning and changing of his heart one great part of the covenant of grace , that god promised upon christ's undertakings , that he would do for us , as i have shewed . object . 2. the time of making these covenants is different , the covenant of grace was made in time after man had broken the covenant of works ; but the covenant of redemption was made from eternity , i was set up from everlasting , &c. the revelation of the covenant of redemption was in time , but the stipulation was from eternity , the father and son being actually in being , and so stipulators ; the decree of making the covenant of grace was from eternity , but not the actual covenant , because there was no soul to covenant with . answ. i wonder at this expression : was not the covenant of grace , ( as i said before ) made with us in christ , as our head and representative before the foundation of the world ? and was not those covenanting transactions as well as the spring or fountain of the cause of all the grace we receive in the covenant of grace , upon the account of what christ covenanted to do , and suffer for us , or in our room and stead : true , the members were not actually in being , but the head was ; and if it be not thus , what doth the apostle mean ? tit. 1.2 . in hope of eternal life which god that cannot lie promised before the world began . it could not actually be promised to us , we ( as they say ) having then no being ; therefore it was promised to us in our head : with whom the covenant was then for us made ? was not christ set up as mediator from everlasting ? was not then the covenant of grace as ancient ? we were consider'd in him , because chosen in him ; tho' christ's redemption was not the cause of our election , yet we were chosen in him as our head and redeemer ; therefore i say , the stipulation of the covenant of grace , was from eternity , and the revelation of it was in time , and not till man had sinned , and broke the covenant of works : so that it was more then by decree and purpose ; the covenant of grace in my text , is called an everlasting covenant , and it may referr before time , as well as after all time ; even from eternity to eternity . for none can doubt , but david was a type of christ , and so represented in my text ; the covenant here spoken of , is that they call the covenant of grace , and tho it was primarily made with the true david , yet so as in him with david the son of jesse also ; the very same thing we may see in psal. 89. i have found david my servant , with my holy oyl have i anointed him , v. 20. he is said to be one chosen out of the people , and one that is mighty , v. 19. and with him this covenant is said to be made : my mercy will i keep with him for evermore , and my covenant shall stand fast with him ; his seed also will i make to endure for ever , and his throne as the days of heaven , ver . 26 , 29. now this they confess chiefly respecteth christ , of whom david was a figure , and also referreth to that which they call the covenant of redemption ; if so , then say i , this covenant must be the covenant of grace , because it was made with david the son of jesse , i mean it refers to him in christ , and the like with all believers also , as all their salvation and desire ; it cannot rationally be supposed , but that david in my text doth allude to the covenant mention'd in this psalm ; although none are actually brought into it , until they believe , or have actual union with christ ; yet made with all believers in christ from eternity . i cannot think they will deny that the covenant of grace , that well-ordered covenant in all things and sure , was primarily made with christ and with us , in him as our head ; and if so , then say i , if that which they call the covenant of redemption be distinct and not this , when was the covenant of grace made with him for us ? it must either be made before time , or after time. besides , 't is evident , that 't is by the blood of christ's covenant that we are redeemed . the father sends out the prisoners by the blood of christ's covenant ; that is , according to the sacred terms and conditions agreed upon between them both , and sure i am , the blood of christ's covenant , is the blood of the new-covenant ; therefore i cannot see that that which they call the covenant of redemption , is a distinct covenant from the covenant of grace . object . 3. the conditions are different , death and satisfaction for sin was the condition of the covenant of redemption . faith is the condition of the covenant of grace : death required on christ's part , faith required on man's part ; the giving christ a seed , and eternal life to that seed , is the condition on god's part to christ ; the giving eternal life only to the party believeing , is the condition on god's part in the other . so that the reward in that covenant , is larger than the reward promised to us in the covenant of grace . in the covenant of grace , the condition runneth thus ; believe in the lord jesus christ , and thou shalt be saved ; in the covenant of redemption , the condition runs thus : make thy soul an offering for sin , and thou shalt see thy seed . answ. i wonder at the learned author , who makes these distinctions , i cannot be of his mind , i rather judge the difference in the covenant of grace or covenant of redemption lies here , viz. christ had some great work to do , ( as the condition of this blessed compact with the father ) on , and in the behalf of his elect , which was peculiar to him , i. e. he was to die , and make satisfaction to offended justice ; he , in the covenant of grace or gospel-covenant , merited all for us , so that we might have all freely given to us through the redemption of his blood , &c. 1. christ work'd for life , but we work not , but believe on him that justifies the ungodly . 2. christ hath not what he hath by grace , but by desert ; but tho' our saviour had his reward in the covenant on meriting conditions , viz. upon his perfect obedience to the law of works , and being made a curse for us , and so made a plenary satisfaction to god's justice for our sins : yet pray what was his reward ? was he sure or certain of any one soul , as the reward of all this hard work and sufferings ? &c. why , this author tells us , he shall see his seed , or have a seed ; that is , he shall have all the elect brought in , and united to him , viz. be sure of them , or have this certain reward , ( and not left on uncertain conditions of faith and obedience to be performed by the miserable , depraved and wretched creature , ) which condition we could not perform ; and if this be so , then the father must bring us in , or draw us to christ ; for except he does that , no one soul can come to him as christ himself positively affirms , joh. 6.44 . no man can come to me , except the father which sent me , draw him : and from hence i ask , whether power to perform that , which they call the condition of the covenant of grace was not included , or comprehended in the covenant of redemption ? and if so , how could they be two distinct covenants ? certainly , in it there was infinite grace shewed towards us . 3. as to the other condition in the covenant of redemption , it being larger to christ , than that in the covenant of grace . i answer , as the covenant was primarily made with christ , it was made with him for all the elect , as their head and surety ; and therefore , it must needs be larger as well as it was a meriting reward : but as we are concerned in the same covenant , we have nothing as a reward , because we work not ; and as considered as particular persons , 't is enough our own particular souls and bodies shall be eternally saved , who are united to him as the reward of his work : the condition therefore being made to him as the head of the whole body , it must needs be so large and extensive ; but as to the particular members , that can't comprehend more than he or she that believes as a part of the seed which he was to see ; 't is enough therefore , that we are the saved , the redeemed , and not the saviours or redemers of others . but if by vertue of the covenant of redemption we are not redeemed , call it no more the covenant of redemption — therefore — 1 st . i would know whether faith which is called the condition of the covenant of grace , was not the fruit of christ'd suffering in pursuit of that holy compact ? and is it not particularly implyed in those words , he shall see his seed ? but if they be adult persons , he can never see them if faith be not given to them ( unless the holy spirit , that great promise of the father be given to them ) whereby they are enabled to believe , i will put my spirit within them , ezek. 36.27 . i will put my fear into their hearts , a new heart will i give them , and a new spirit will i put within them ; i will pour my spirit upon thy seed , isa. 44.3 . thy seed , who doth he speak to ? why , to his servant , doth not these promises referr to that covenant made with christ , which you call the covenant of redemption ? and was not christ assured by the father , that these promises should be made good to his seed ; and yet t is evident they belong to the covenant of grace , therefore i see not how they can be two covenants distinct from each other . obj. 4. christ is the mediator of the covenant of grace , but not the mediator of the covenant of redemption , but a party ; he was the surety of the covenant of grace , the covenant of redemption had no surety , the father and the son trusted one another upon the agreement : the covenant of grace is confirmed by the blood of christ ; but we cannot say that the covenant of redemption was confirmed properly by that blood , any more than as it was a necessary article in that covenant . answ. all that can be said ( as i conceive is this ) viz. our lord christ when he first entered into the covenant with the father for us , to bring in , and accomplish the covenant of grace , agreed then to be mediator and surety of this covenant : there are some transactings where suretyship is requir'd , which a surety must do , i. e. he must accept and freely and readily agree to do all that is necessary to be done which the creditor requires , and the nature of the said covenant calls for : yea , and some things that peculiarly belong to him , as surety . and so it might be here about those glorious and gracious transactions between the father and the son , about the compleating the covenant of grace concerning the elect , and ( indeed the greatest expressions and demonstration of god's grace to us appeared in those covenant transactions , and all the good we receive ( i say again ) by he covenant of grace are but the fruits and product of the covenant , as it was made with christ our head , mediator and surety ; but among men , those things and covenant transactions between the creditor and the surety , which peculiarly appertain to him ; in which , nevertheless the poor debtor is mainly concerned ▪ it being such things that must be performed by the surety for him , or he can have no benefit by the said covenant ) are never called a covenant distinct in it self from that it refers to , and is a branch of ; or however there is no need of such a formal distinct covenant , between each covenanting parties ( as primarily considered ) when the covenant which those transactions refers to , was immediately made . for i know not of any other covenant of grace made with christ for us about our salvation , but that which they call the covenant of redemption , distinct from it , and to say that god entereth into a covenant of grace with us , as simply considered in our selves , without christ being the chief and primary covenanting party , in our behalf , is of a dangerous nature to ●ffirm , and must not be admitted of , as will appear hereafter . besides , the mediatory covenant , or that in which christ is mediator , is called the new covenant , or covenant of grace , as the term mediator clearly holds forth ; which covenant to confirm , he shed his own blood , and the original making of that covenant , was at that time , and by that compact between the father and the son for us ; for christ , for himself , had no need to become a mediator , or to enter into any covenant with the father ; therefore , i know not what these mens nice distinctions signifie , unless it be to amuse the world , except it be for a worser purpose , viz. to confirm their new notion of a conditional covenant of faith , and sincere obedience . 3. the distinction lies not in two covenants , but in the distinct parts of the said one entire covenant ; one part as it referrs to christ , the other as it respecteth us in the applicatory part of it by his grace . 2. also , in respect of the time of the making of the covenant , and the revelation , execution , and the application thereof . 1. christ in the covenant , first articled with the father , to be a mediator , and in the execution of the covenant , actually discharges that office , and the like , as a surety . obj. 5. christ performed his part in the covenant of redemption : and by vertue of his mediatory covenant , performed the covenant of works , but he did confirm , not perform , the covenant of grace . answ. this is the worst of all , and it seems to be calculated , rather to unfold arminianism , then to establish sound divinity . 1 st . hath christ performed his part so in the covenant of redemption , that he hath no more to do , by vertue of his mediatory covenant ? god forbid , he hath not yet delivered up his kingdom to the father . i shall now give you my reasons ( under this particular branch ) why i accept and argue against the notion of two distinct covenants . what says the arminian , viz. christ hath performed or fulfilled the covenant of works , and made such a full satisfaction for the breach of the law , so for all the whole world , that no man is under the curse of it , but that all are justified from that ; and he hath put all men into a capacity to be saved , if they perform the condition of the gospel , i. e. repent , believe , and live a godly life to the end of their days , which god hath given all men power to do , if they do but exercise that power : christ hath put all men on their feet again , and hath made the condition possible , if not easie , for all to be saved . christ is not to perform the condition of the covenant of grace , tho' he did perform , and so take away the law of perfect obedience , or is the end of the law , for righteousness ; but let them read the whole verse , 't is but to every one that believes , and sure they forget that all men are dead in sins and trespasses , and must by christ have a principle of spiritual life insused into them , before they can live , move , or believe in him , can man change his own heart ? or , will that grace , god affords to all men do it ? what short of almighty power can form the image of god in the soul , or create us again in christ jesus ? 2 dly , and what is it , which our new doctrine ( in opposition to the antient doctrine , on which saints formerly built all their hope and salvation ) doth hold forth ? why , is not the purport of it this ? i. e. christ as mediator , hath so far satisfy'd for the breach of the law of perfect obedience , or given to god such a valuable recompence , that he might justly wave , and not exact or execute the law of works , or hath relaxed the severity thereof , and taken it away , and hath obtained and given , as he is a law-giver , or govenour , a milder law of grace ; and if men perform the conditions of faith , and sincere obedience , or faith and gospel holiness , they shall be justified and saved ; so that our right to life , and the favour of god , peace of conscience , and hope of salvation , do depend upon our obedience to the gospel , or new law , and this christ hath purchased , should be accepted as our righteousness , by which we must be judged . they deny not , but that the merits of christ are the cause of this gospel law ; his righteousness imputed , is the cause for which we are justified ( or rather , 't is for his sake ) we are justified and saved , when we do answer the rule of the gospel . i have heard them preach and have read their books , and if this be not , in part , what they say , i do not understand them , 't is such a mystery of , &c. however , christ hath done and performed his part in the mediatory covenant ; the law of perfect obedience cannot hurt us , if we conform to the rule of this milder law , which christ doth not perform for us , &c. what do they mean ? is it this ? i. e. christ doth not believe for us ; who says he doth ? but 2 dly , hath not he obtained grace for us , to enable us to believe ? is not he the author and finisher of our faith ? doth not he begin the good work in us , and will he not perform it unto the end ? st. paul affirms his confidence in him , that he would do it , phil. 1.6 . and doth not performing imply a covenant or promise he has made to do it ? if so , then it appears christ hath more to do for us , then only his performing the covenant of works , and confirming the covenant of grace . doth he not say , other sheep i have , which are not of this fold , and them i must bring , joh. 10.16 . must bring , doth not that obligation that was upon him , referr to the covenant made with the father ? and again , he saith , all that the father hath given me , shall come unto me , joh. 6.37 . and that it is his father's will that sent him , that of all that the father hath given him , he should lose nothing . is not christ the mediator ? ( as i have said before of two ) i. e. is he not to bring us to god , as well as god to us ? who can remove that enmity that is naturally in our minds against god , rom. 8.7 . but he only ? why is christ called a quickening spirit , and so full of grace ? is it not that he might quicken us , and communicate of his grace to us , as he is our head and ( mediator ) and we his members ? can we subdue the powers of darkness , or break satan's chains ? are we stronger than the strong man ●rmed ? math. 12.29 . must not christ perform all these things for us ? or , doth not the performance of all this , belong to the covenant of grace . 3 dly , i suppose the mistake lies here , viz. our authors do only insist upon , or speak of the application of the covenant of grace ; true , christ as mediator , performed the covenant of works for us , without us ; he alone , in his own person , did that , and i must say , he doth not so perform the applicatory part of the covenant of grace , for we act with him , but how ? even as we are acted and moved , like as when our saviour , quickened lazarus , he then arose and had life and motion , and could come out of the grave ; so when he hath quickened us , who were dead in sin , when the dead hear the voice of the son of god , by his spirit they then can act and move , can believe and obey , and do for god from a right principle , and to a right end. is it not said 't is god that worketh in us to will and to do of his own good pleasure , phil. 2.13 . and doth not david say , he would cry to the lord that performed all things for him , psal. 57.2 . pray let me here note four things , as touching the covenant of grace . 1. the time when 't was made with christ for us : and that was from eternity . 2. when it was first revealed ; and that was to our first parents as soon as they fell , and broke the covenant of works . 3. when it was executed , confirmed , and touching the outward dispensation of it , took its rise or beginning ; it was executed by christ as our head , when he came into the world , in part , i. e. in his life , and ratified and confirmed by his blood : and the rise or beginning of the outward dispensation of it , was at his death and resurrection , when the old covenant ceas'd or was abrogated . 4. when and how are we said to have it made with us , or performed to us actually and personally , so as to have real interest in all the blessings and privileges thereof ? ( for as it respecteth us , it only contains free and absolute promises , like the waters of noah : and not a law of conditional faith and obedience to be performed by us ) now we have not actual interest in it , and so personally it cannot be said to be made with us , until we have actual union with christ , and do believe in him : for want of these distinctions , i fear some men run astray . for it seems as if some men would have us believe , that the covenant of grace in the latitude of it , is but that merciful conditional covenant of faith , and gospel holiness , that god is pleased to enter into with us , and we with him , in our baptism , and if we perform that covenant to the end , we shall be justified and saved ; nay , and so far as we do act in sincere obedience , so far , we are already justified ; and if this be the notion of these men and that we must believe , as they do ) then say i , we are not under grace , but under a law that will keep us in doubts and bondage as long as we live ; and if we have no other righteousness than this , which is either within us , or wrought by us , we shall certainly drop down into hell when we come to die . 4thly . and by making the covenant of redemption distinct from the covenant of grace , ( in respect of what i am now speaking of ) i fear it lay● a foundation for those errors which are got among us ; as if we are to enter into a covenant with god without christ's undertaking for us , as our surety : for say they , christ did perform the covenant of works , but doth confirm , not perform the covenant of grace . what is the purport of this doctrine , as it is improved by our new methodists ? why , this , viz. in the mediatory covenant , christ made god amends for our breach of the law of perfect obedience by himself alone and for himself , that so he might be a fit mediator , and merit a new law of grace of sincere obedience ; which new law or covenant he confirmed by his death , ( so that god now enters into a covenant with mankind again ) and if we perform the conditions of it , we shall thereby assuredly have justification and eternal life . not that christ in the covenant of grace hath undertaken to perform it for us , but hath left us to work out our salvation our selves , though not without the assistance of the holy spirit ; and thus christ is our legal righteousness in his mediatory covenant , yet so too , that by his merits we have all gospel-blessings — how is that ? why thus , i. e. he merited the new law of grace , by satisfying for the law of works , or as mediator , gave god a satisfying recompence for our breach of it : but our inherent faith and gospel-holiness with christ's merits ( as before ) is our evangelical righteousness , by which we are justified . and this is the dangerous consequence ( which i perceive ) does attend the allowing of the distinction of two covenants , which at once ( in my judgment ) tends to overthrow the nature of the free-grace of god in the covenant of grace , which is ordered in all things and sure , as it was made with christ for us . obj. 6. by the covenant of redemption , christ could challenge his reward upon his own account ; but in the covenant of grace , believers have a right to the reward only upon the account of christ ; there is an intrinsick worth in the obedience of christ , whereby he merited ; for there was a proportion between it , in regard of the dignity of his person : but there is no intrinsick worth in that grace , which is the condition of the covenant of grace , to merit any thing : there was a condition of a valuable consideration required of christ : the condition required of us hath no valuable proportion to the greatness of the reward , the reward was of debt to him , &c. 1. answ. i would know what that reward is which christ doth challenge , is it not grace , righteousness and eternal life for all the elect ? true , we merit nothing ; but did not christ merit all for us ? did he merit for himself , and for us only a conditional covenant ? as i shewed before . 2. and may not believers in christ lay claim to christ's reward ? i. e. the blessings purchased by him as the fruits of his merits in a way of righteousness and justice , upon the account of christ's undertakings , as well as in a way of grace and mercy : what saith the apostle , 1 joh. ● . 9 . god is faithful and just to forgive us , &c. which ( saith our annotators ) more strictly taken , permit him not to exact from us a satisfaction , which he hath accepted in the atonement made by his son , in his own way ●●plyed , and on his own terms to be accounted to us , that he will not fail to forgive us our sins , &c. 3. still the distinction must ( as i conceive ) run thus , i. e. christ had his part in this one covenant , by merit he is the saviour , we have our part in it freely by grace , being the saved ; and what though there is no intrinsick worth in that grace which we receive in the applicatory part of the covenant , in order to our actual interest therein : yet there was an intrinsick worth in his merits that purchased that grace for us , and doth not the intrinsick worth and merits of christ appertain to the covenant of grace , as it was with him for us as our mediator and redeemer ? nay , and is it not from hence faith and all other grace is given to us , and cannot christ challenge of the father all those he became a surety and a redeemer for in the covenant ? the chief grace still ( say i ) lies in that you call the covenant of redemption , and distinct from the covenant of grace . obj. 7. the mediatory covenant respects others as well as christ , viz. his seed ; and giving them glory : but in the covenant of grace , the promise respects only the particular person that believes , answering the terms of the covenant , &c. answ. 1. i see not but here they give away their cause , and contradict themselves in respect of their first objection ; it appears now they see there were more than two single parties concerned in the covenant of redemption : they here assert , it respects others as well as christ , viz. all his seed . 2. we have shewed how none but particular persons who believe , are concerned in the application of the covenant of grace . — but 3. doth not the scripture say christ is the mediator of the new covenant , viz. the covenant of grace ? and doth not this respect as they confess , all his seed ? and can any perform the terms of this covenant without christ , in the execution of his office as our mediator and surety ? he is our saviour in the covenant of grace , that was his work , his part ; and so consequently he ingaged , and will quicken us , renew us , save us , and bring all the father gave him , to glory . obj. 8. if the covenant of grace and that of redemption were the same , then christ should be both the testator and a party : a testator maketh not a will to bequeath legacies to himself . answ. there are divers disparities between other testators and the testatorship of christ. 1. a testator among men , cannot be a witness to his own last will and testament ; but so is christ : he is given by the father for a witness to the people of all those gospel or covenant-blessings , he himself a testator of his own last will and testament bequeathed to all believers● he witnesseth these things are his will , as well as the father's , and he is the true and faithful witness . 2. a testator among men , cannot enjoy or possess that kingdom ▪ estate or inheritance himself after his death , which he hath given away ▪ but christ the spiritual testator , tho' he hath given the possession of glory , &c. to believers by his last will and testament ; yet is he a co●heir of the same glory and blessed inheritance himself , and shall possess it joyntly with them . a testator among men , can't see his own will executed , but he leaves it to others to be executors of it : but christ , by his spirit , sees his will executed for tho' he was dead , he is alive ; and behold , he liveth for evermore : he is also a party with us , he is the head , we are his members ; and now to close with this , consider the covenant of grace was first made with christ , and with us in him ; thus it runs , i. e. christ purchases and we possess ; christ in this covenant obtains all by his work and merits , we have all of meer grace : 't is grace in the original , in the first making of it with christ for us ; 't is of grace in the execution of it , confirmation , publication , and in the application , in order to our actual interest . from the whole , it appears that covenant they call the covenant of redemption , contains the whole summ ; even matter and form ▪ condition and promises of the covenant of grace : in that covenant is contained all the grace god hath promised , and which we receive ; all is obtained upon the account of christ's satisfying for our sins , and so all the promises of grace and salvation run to us in him : no love , nor divine goodness is manifested to us but in and through that covenant : therefore not two , but one and the same covenant ; so that the covenant of grace it appears , was made by the holy god , in the person of the father , with us in the person of the son ; mind that text , who hath saved us , and called us with an holy calling , not according to our works , but according to his own purpose and grace , which was given to us in christ jesus , before the work began , 2 tim. 1.9 . but to proceed 2dly . i shall open the excellent nature of this glorious and everlasting covenant ▪ 1. 't is , you have heard , all of grace , as it respecteth us , tho' jesus christ paid dear for it ; he procured all the blessings of it for us , by his merits ▪ i. e. by his perfect obedience and suffering : by grace ye are saved through faith , and that not of your selves , it is the gift of god , ephes. 2.8 . not of works ; lest any man should boast : for we are his workmanship created in christ jesus to good works , r. 10. not by works of righteousness that we have done , but by his mercy he saved us , tit. 3.5 . 2. 't is as it appears from hence , an absolute , and not a conditional covenant : not if we do this and that , viz get a new heart , and perform the condition of gospel-holiness and obedience , we shall have pardon and ●e justified ; no , but otherwise : he that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness , rom. 4.5 . all is freely of grace through christ's merit , i will take away the heart of stone , and give them a heart of flesh , a new heart i will give them , and ● new spirit i will put within them : i will be their god , and they shall be my people . now 't is question'd , ( saith reverend cotton , ) whether the promise wherein the lord giveth himself , be absolute or conditional ? faith to receive christ is ever upon an absolute promise . if you will say , it is a promise to a condition , what kind of condition was it ? there is no condition before faith , but a condition of misery , a lost condition ; or if a gracious condition , it is a condition subsequent , not pre-existant , no condition before it , whereby a man can close with christ : and if it was a condition after faith unto which the promise was made , then faith was before ; and thatsoever followeth conversion , is no ground of faith , but a fruit and effect of it : therefore i say , our first coming to christ cannot be upon a conditional , but an absolute promise . and indeed ( saith he ) if ever the lord minister comfort unto any man , true comfort upon good grounds , it is built upon a promise of free grace , 〈…〉 be unto justification received : it is true indeed , a gracious qu●●●●●tion and a promise to it , may give a good evidence of its aposteriore : cotton's treatise of the new covenant , p. 56 , 57. and again ( he saith ) god doth give himself in working faith , before faith can be there ; and therefore it is the fruit of the spirit that faith is wrought in the soul , and this faith doth receive the presence of the lord jesus christ himself by his spirit , and doth receive also justification and adoption : again ( saith he ) a man is passive in his regeneration as in generation , only the lord giveth us his spirit and that doth unite us unto christ , which is received by faith , together with justification ; and yet by the act of believing we are justified , also gal. 2.26 . that is manifested to be justified in our own consciences , p. 55. thus far mr. cotton . what are we able to do , when dead in sin and trespasses ? can we believe before the habit is infused from whence the act proceedeth ? or move before we have life or are quickened ? 3. it is a well ordered covenant : for that covenant that is ordered in all things , is well ordered , &c. but to make this further manifest , i shall shew you that 't is well ordered , 1. in respect of god ( i mean ) for his glory , in all his glorious attributes . 2. 't is well order'd in respect of the glory clear revelation , and manifestation of the three persons in the god-head , that bear witness in heaven , the father , the word and the spirit ; these three are one in essence , yet three subsistances . 3. 't is well order'd to confound and destroy the grand works and design of the devil . 4. 't is well order'd in respect of god's holy law , that the sanction and honour of the law might not be lost or suffer the least eclipse . 5. and lastly , 't is well order'd for our good . a little briefly to each of these . first , his covenant is well order'd , in respect had to the glory of all god's attributes . 1. the sovereignty of god shines forth gloriously in the contrivance and bringing in this covenant ; for god he having absolute dominion for ever over the works of his hands , to dispose and determine them as seemeth him good ; and doubtless to manifest his own sovereignty , he created both angels and men ; and part of the first sinning against him , he leaves for ever under that wrath and misery they brought upon themselves ; and the other he determined out of his sovereignty to confirm in their primitive state. and also part of mankind he left under that wrath they brought upon themselves by original and actual iniquity , and affords no eternal redemption to ; and indeed , 't is only sovereign grace he afforded a saviour for any of the off-spring of fall'n man : for he was not under any obligation to enter into a covenant for any of them , any more than he was not to redeem the fall'n angels : he would therefore have been just , if he had let us all have perished under sin , and his own fearful wrath , as he dealt by them . 2dly , his infinite wisdom shines forth in this gracious covenant , and hence the gospel is called the manifold wisdom of god , eph. 3.10 . which may refer to the whole oeconomy of our redemption , as also to the several forms and manners of god's revealing of it to his church and people : 't is called the wisdom of god in a mystery , even his hidden wisdom which was ordained before the world began to our glory , 1 cor. 2.7 . divine wisdom hath admirably in this covenant mixt all the attributes together with unexpressible sweetness and exact harmony , that justice cannot triumph over mercy , nor mercy glory over justice , but they meet together and sweetly kiss each other , and it was infinite wisdom , ( i say ) that found out this way : therefore 't is hereby wonderfully glorified in the sight of men and angels . 3ly . god's divine love , mercy and goodness to lost man , to admiration is displayed hereby , god so loved the world , that he gave his only begotten son , &c. joh. 3.16 . rather than mankind should be utterly lost , he will enter into a covenant with his own son , and substitute him our mediator , head and surety to satisfie for our sins ; and be made a curse for us : that so by his own free-grace through the redemption that is in jesus christ , we might be reconciled , justified and eternally saved i. e. by his merits and righteousness imputed to us : there was nothing in man to oblige god to pity him , we were his enemies , when christ died for us ; and he offered and propounded this glorious contrivance of his wisdom to his beloved son in the covenant of our peace , out of his infinite love and goodness , as seeing us fall'n , and lying in our blood , it was as we were in that woeful condition he first loved us , and as the effects of that love entered into a covenant with the son for us . 4thly . his divine justice and infinite holiness shines forth hereby also , that god might be just , and the justifier of him that believeth in jesus , rom. 3.26 . that is , that god might appear to be just as well as gracious : true , god had been just if mankind had been left for ever under his divine wrath and vengeance ( as it is upon the fall'n angels ) but then his mercy had for ever been veiled , and had never appeared to any of his creatures ; and yet that justice might not suffer the least eclipse or lose any of its glory , christ shall bear our sins upon his own body on the tree , and suffer that wrath that justice denounced upon the sinner for the breach of the holy law. god can as soon cease to be god , as cease to be just ; nor could any justice or righteousness justifie us , but that which is pure and spotless , or without sin , ( justice is not to be consider'd in god , as 't is in man ; who can forgive , without requiring satisfaction wherein he hath been wronged ? ) the law was but a transcript or written impression of his holy nature , and discovers what a righteousness it is we must be found in , if we are ever justified in his sight . if god had not been gracious , he had not accepted of a substitute , and if his justice had not been satisfyed , and his wrath appeased , he had never raised this substitute from the dead . this crucified redeemer ( saith reverend charnock ) only was able to effect this work ; he was an infinite person , consisting of a divine and humane nature , the union of the one , gave value to the suffering of the other ; the word of god was past in his threatning , his justice would demand its right of his veracity : a sacrifice there must be to repair the honour of god , &c. justice must have satisfaction , the sinner could not give it without suffering eternal punishment : christ then puts himself into our place , to free us from the arrest of justice — so that now god can pardon the sins of believers with the glory of his righteousness , as well as of his grace ; and legally justifie a believing sinner without the least impeachment of his justice . 5thly . god's divine power and omnipotence also , is exalted by this covenant ; in his raising up a poor fall'n and lost creature , sunk as low as hell ( under the weight of fearful guilt and wrath , lying under the powers of infernal spirits ) to dwell with him in the highest heavens for ever : but god's power , doth not only appear in respect of that glorious conquest christ obtain'd over sin , satan , and death , at his resurrection , in the actual execution and accomplishment of his holy compact , with the father without us ; but also in working in us , by his putting forth his almighty power in working faith in our souls , after the same manner that he wrought in christ , when he raised him from the dead , eph. 1.19 , 20. he raised us with christ from the dead , when christ was rais'd vertually , as he was our head ; and also doth actually quickens us , and raises us up by his spirit , eph. 2.1 , 2. destroying those evil and vicious habits , sin and satan had infused into us , and so bingeth us out of darkness into light , and from the power of satan , unto god. 6thly . god's veracity and faithfulness shines forth also hereby : his threatning is made good upon us in christ's undergoing death and the curse , due to us for our sins ; as also in making good what he sware to the true david , and promised to his seed , in sending of his son , when the fulness of time was come , made of a woman , made under the law , to redeem them that were under the law , gal. 4.4 . the woman's seed hath bruised the head of the serpent : so much as to this . — but , secondly , in this covenant there is a clear revelation or manifestation of the three persons in the deity , and their glory doth equally and joyntly shine forth : every one acting a part in it under the old covenant , there was but a dark discovery of god personally considered , tho' it was made known as soon as the covenant of grace was manifested to man ; in the gospel , is a full declaration of their distinct personality ; the father sending the son as a mediator , the son dying for our sins , and the spirit sanctifying our souls : the father by eternal generation begetting the son , the son begotten of the father , and the spirit proceeding from the father and the son ; yet all three are but one and the same god. but to proceed . 1. the glory of god the father shines forth in the covenant of grace ; for the father is holden forth as the primary , and efficient cause , ( in his wisdom , grace and love ) of our salvation , and of all those blessings of peace and reconciliation we have therein : all things are of god , who hath reconciled us unto himself by jesus christ , 2 cor. 5.18 , 19. god was in christ , reconciling the world to himself . tho' the whole trinity are concerned in our salvation , yet ( as our protestant writers observe ) each person acts a distinct part in it , the father chose and substituted christ to do this glorious work , and accepted him in our stead , as our surety and saviour ; god the father prepared him a body , a body hast thou prepared me , heb. 10.5 . he sent him also into the world , ( as our saviour asserts ) many times in the gospel recorded by st. john , the father anointed him with the holy spirit above his fellows , to undertake for us in this covenant , the spirit of the lord is upon me , because he hath anointed me to preach the gospel to the poor , &c. luk. 4.18 . the father calls him his servant , whom he upheld and strengthened in doing that great work , and he is said to be raised up from the dead by the power or glory of the father : the father is indeed represented as the injured person , he had therefore the only right to offer and fix on such terms which the purity of his holy nature , and honour of his sovereign majesty , required as rightful judge and governour ; had not the father chosen , accepted and approved of him for doing of this great work , his undertakings could not have availed us to the salvation of our souls ; besides the glory of god the father must not be eclipsed , while we exalt the eternal son in our redemption : all the benefit therefore we receive by the blood and merits of christ , are ascribed to the free grace of god the father , after that the kindness and love of god our saviour appeared , tit. 3.4 . the father chose us in christ , as well as gave him for us , and commanded him to lay down his life to redeem us . 2dly . this covenant is so well ordered , that the glory of jesus christ is magnified herein wonderfully . 1. in that herein he is proclaimed the only true god , by whom the world was made the brightness of the father's glory , and express image of his person , heb. 1.3 . and when he brought him into the world. he saith , and let all the angels of god worship him . now divine worship appertains to none but to him that is god by nature . 2 , christ's love shines forth in this covenant , as well as his deity , or godhead ; in his ready , gracious and voluntary acceptation of that glorious design of saving us miserable creatures ; it was christ who wrought out the garment or robe of righteousness for us , tho' the father prepared him a body to do it : christ kept the law of the first covenant , for us , and overcome all our enemies hence he said , be of good chear , i have overcome the world , joh. 16.33 . why should we be of good chear upon his overcoming the world , if it was not for us , and to assure us that we shall overcome it ? nay , and we did overcome it in him , he overcame sin , made an end of sin as to its killing and soul-condemning power , dan. 9.24 . he shed his blood to make our peace with god the father ; he received the spirit without measure , to communicate it to us . christ loved us , and washed us from our sins in his own blood , rev. 1.5 . he makes intercession for us , who is he that condemneth , it is christ that dyed ; yea , or rather , that is risen again , who is even at the right hand of god , who also maketh intercession for us , rom. 8.34 . he pleads his own sacrifices with the father for us , he presents our persons ( as the high-priest under the law did the names of the children of israel , when he appeared before the lord , on the breast-plate of judgment ) before the father , and in him also our spiritual services are accepted : we are justified in him , he is the lord our righteousness , we have pardon of sin through his blood , he is our bridegroom , he came from heaven to offer his love to us , and to espouse us for himself ; he that has the bride , is the bridegroom ; 't is he that offers up our prayers as sweet insense to the father , he is the author and finisher of our faith , he is the covenant it self , our head , our mediator , our priest , our king , our prophet , our surety , our shepherd , our captain ; he is made of god , unto us wisdom , and righteousness , sanctification , and redemption , 1 cor. 1.30 . christ is all , and in all , in this covenant , so that his glory shines forth admirably in it ▪ 3dly , the glory of the holy ghost , the third person in the blessed trinity shines forth in this covenant also . 1. the holy ghost is positively declared in the gospel to be god : st. peter told annanias , he had not lyed unto men , but to god , act. 5.3 . his sin was against the holy spirit ; and to aggravate it , the apostle told him , the holy spirit was god , to whom he had lyed . ye are the temple of the living god , as god hath said , i will dwell in them ; and again , know ye not , that ye are the temple of god. all acknowledge , god in these places , referrs to the holy ghost ; moreover , we are baptised in the name of the father , and of the son , and of the holy spirit ; and so we dedicate and devote our selves in baptism , to serve and worship the holy ghost , as well as the father and the son. doth not paul close his epistles , with a sort of prayer , to the holy spirit , as well to the father , and to the son ? the grace of the lord jesus christ , and the love of god , and the communion of the holy ghost be with you all , amen . 2. cor. 14.14 . 2. as touching his work and operations , the holy spirit convinceth of sin , this is his office in this covenant , he shall convince the world of sin , of righteousness , and of judgment , john 16.8 , 9. the spirit convinces our souls of the great evil of sin , ( as 't is against a holy , gracious , and good god ) he convinces the soul of all sin , of secret and heart sins , and particularly of the sin of unbelief , he shall convince the world of sin , because they believe not in me : the law cannot do this , nor the light within ; also , the spirit convinceth us of that great enmity , that is in our hearts naturally against god , rom. 8.7 . he convinceth us of the guilt of sin , and of the pollution of sin ; the holy spirit convinces sinners of the want of god's image , and shews them how unlike god they are naturally , and how much like the devil : the holy spirit convinceth sinners of the prevalency of sin , his servants you are , to whom you yield your selves up to obey ; he convinces of the danger of sin , of the soul-killing and damning power thereof : also , the holy spirit convinceth us of the want of righteousness in our selves to justifie us in god's sight ; and also convinceth us , that christ's righteousness is able to justifie and save us ; because christ thereby went to the father , his righteousness carryed him to the father , ( as our representative ) and that righteousness that carried him to the father , as mediator , will bring us thither : who believe in him , or are of his seed . 3. the work and office of the spirit , in this covenant , is to quicken all that the father hath given to christ. 4. the spirit renews , regenerates , or renovates our souls ; 't is the spirit that works god's image in us , we are changed from glory to glory , even as by the spirit of the lord , 2. cor. 3.18 . 5. the glory of the holy ghost shines forth in the covenant of grace , ●s our sanctifier ; for it is the spirit that infuses new habits , divine and gracious qualities in our souls , new thoughts , new desires , new and holy affections , new delights , joy , peace , and consolation ; the spirit is an earnest of future glory , 't is the spirit that is our comforter , 't is he that strengthens us , and bears up our souls in trouble . 6. the holy spirit puts on the robe of righteousness upon us , by uniting of our souls to jesus christ. 7. the holy ghost works all grace in us , faith is called , the faith of the operation of god ; ( the spirit is god ) likewise , faith is called , a fruit of the spirit , gal. 5.22 . the love of god is shed abroad in our hearts , also by the holy ghost , rom. 5.5 . in a word , all the graces are by , and from the spirit ; hence he is called , the spirit of grace : but we had never drank of this sweet stream , had not christ , in the covenant , opened the fountain . the spirit was not yet given , because jesus was not yet glorified , joh. 7.39 . the spirit is promised first to christ , and then to his seed : thus ( and in many other respects ) the holy spirit is glorified , and his excellent operations shew themselves , and shine forth in the covenant of grace ; the ministration of the gospel , is called , the ministration of the spirit . so much as to this . 3dly , i shall proceed to shew you , that the covenant is well ordered to confound and destroy the works and grand design of satan . to this purpose was the son of god manifested , that he might destroy the works of the devil , 1 joh. 3.8 . 1. by this covenant , satan is defeated , and his hopes overthrown ; who , doubtless , thought to have trodden mankind under his feet for ever . how would he have gloried and have blasphemed god , had not this covenant been provided ? would not he have said , where is thy creature man , that thou madest but a little lower than the angels , and made a ruler over thy nether creation ? have not i done his business for him ? lo ! he is become my creature , he hath cast thee off , and his obedience to thee . where is that image now which thou stampt on his soul ? 2. is it not said , the seed of the woman shall bruise his head ? this was one grand cause , why god entered into this covenant with christ ; and remarkable it is , and ever to be remembred , that satan entered into judas to betray our saviour ; he concluded , doubtless , if he could bring christ to death , he should do his business ; but that way the devil thought to gain all , he lost all , and overthrew himself , and his kingdom , for ever . christ by death , destroyed death , and him that had the power of death , which is the devil , heb. 2.14 . he hath led captivity captive , eph. 4.8 . and having spoiled principalities and powers , he made a shew of them openly , triumphing over them in it , col. 2.15 . 4. by the new covenant , god hath greatly honoured his holy and righteous law ; that receives no damage hereby , nor doth its glory suffer the least eclipse , but contrarywise , 't is magnified to the wonderment of men , and angels , and that two ways . 1. in respect of christ's perfect conformity to it , in his holy and spotless life , in our nature and in our stead ; who , by reason of sin , could not fulfill the exact righteousness thereof ; but rather than it should lose the least part of its glory , the second person of the trinity shall come from heaven , and assume man's nature , and discharge the whole active obedience which it did require of us . — and then 2 ly , in his cursed and bitter death , by which he answer'd for our breach of it , and considering the dignity of his person , he being god , as well as man , his death and suffering was a far greater satisfaction for our sins then if we had suffered in hell , because we thereby should have always been a paying , but never could have paid our debt to satisfie divine justice and therefore , must have lain in prison under incensed wrath , to the day of eternity : and thus he answered the law , and silences the condemning power thereof , and break all his strong cords and bands to pieces , that kept us down under wrath ; and thereby dissolv'd all its grievous anathema's ; for christ being made a curse for us , hath redeemed us from the curse of the law , gal. 3.13 . viz. from that amazing sentence of the holy god , denounced in his law against us offending and guilty sinners : so that now there is no condemnation to them that are in christ jesus , rom. 8. ● because they are , by the body , and sufferings of christ become dead to the law ( or rather , that dead to them ) which was fully effected at his glorious resurrection ; it was indeed the law , respecting the penalty of it that brought christ to death , whose full sentence in the execution of it he endured on the cross , as he was substituted in our place , that so we in a way of righteousness , might be justified , as well as be pardoned in a way of free grace : ( because god , and not we , found out the surety , way and manner of the satisfying both the law , and his own infinite justice , we have all freely , without money , or price . ) and thus god , in and by jesus christ , as he before purposed , did magnifie his law , and make it honourable . do we ( saith the apostle ) make void the law through faith ? god forbid : yea , we established the law , rom. 3.31 . god did not repent , he gave the law of perfect obedience ; for what could suit better with the purity of his holy nature ; nor could any righteousness , short of a perfect righteousness , justifie us : he did not therefore design , by the mediation and obedience of christ , to destroy the law , or take any recompence in the room of it , that every way did not answer the righteousness it required , and make satisfaction for the breach thereof : therefore , by faith ( that is ) by having christ's perfect righteousness imputed to us , in his exact conformity to the law , by his active and passive obedience ; we establish the law , and make it honourable . if by any law , as god is a rector or governour , justification , or eternal life , is to be had , it must be a law of perfect obedience , god's holy and righteous nature requiring it ; and no law of imperfect obedience , tho' never so sincerely performed , can answer god's justice , nor be agreeable with the purity of his nature , infinite wisdom and holiness : for , if such a law could have been consistent with the wisdom , holiness , and justice of god , certainly he would never , at first , have made a law of perfect obedience , which , to remove out of the way , ( that he might bring in the latter ) must cost him the blood of his own dear son. 1. therefore , it was the law of innocency , the law of works , or that law which required perfect obedience , given to israel , which jesus christ fulfilled for us ; and not a peculiar law of his own mediation , made up of some moral commands , some jewish , and some peculiar to his own person , ( as some assert ) and 2 dly , that he did obey , and suffer in obedience to the law , in our stead ; and we are accepted by , and for that obedience of his , ( for else , the glory of that law is darkened ) and not that his obedience did only procure , or merit a milder law , or easier terms of life , and righteousness , and we not be dealt with , according to the law of works , but according to the new law of grace ; and in the third place . 3 dly , the righteousness , and benefits of christ's righteousness , is made ours , when we relye , or trust to god's free promise , as the immediate and sole cause of pardon and life , ( as all true protestants formerly affirmed ) and not by christ's procuring a new covenant for us to enter into with god , which if we answer the condition thereof , i. e. repent and believe , we shall be saved ▪ which faith ( as mr. baxter , mr. w , &c. assert ) taken in the full extent and latitude , is nothing else but universal obedience , and that so it is to be understood , when 't is said , that faith , alone justifies , viz. faith and all other graces , both in habit and exercise , mr. baxter's aph. 65. and they that thus believe and obey the gospel , shall be saved , though their obedience be not perfect ; but if christ fulfilled the law for us , then ( say i ) that obedience of his , must be imputed to us , as if we had wrought it , and so we , by the application of that righteousness , are justified in god's sight , from the accusation of the law , without any works , or procuring conditions , performed by us . but ( as one observes ) when these men speak of faith , as a single grace , 't is defined to be a sincere acceptance of christ , as lord and saviour , and so it justifies meerly , as it is a consenting , to be ruled and saved by christ ; which is , ( saith he ) neither an assent to the truth of the promises , nor assurance or trust in them ( one , or both of which , all men understand by faith , both in scripture and common speaking ) but it is an act of obedience , or rather a covenant , or promise of obedience , whereby a man engageth , that he will seek after salvation , in ways of obedience to christ's commands ; and indeed , they referr to the baptismal covenant made in infancy : and thus faith justifies , ( as they intimate ) as it doth in part , fulfill the new law , by engaging us to obedience ; and in all this , christ is look'd upon as king or rector chiefly , and not as a saviour ; for , ( as mr. troughton notes ) if christ's righteousness doth not immediately justifie us , and is made ours , then he is a saviour but remotely as the word is usually taken , to denote his making satisfaction for us , as a priest , viz. as by his death he procured a possibility of pardon , and makes way for a new covenant to be made with man ; so that christ's main business , as a savour , by this opinion , is to grant new and tolerable terms of salvation , to command faith , repentance and obedience , and to annex a promise of eternal life to them , and so to justifie and save us , if we fulfill these conditions to the end of our days ; and that god , as a just and impartial judge , will give sentence for , or against us , according to this law , so that we are justified by our obedience to this law , and saved by a king , proceeding according to his own law ; and faith is nothing else but a submitting to this law , and to the terms required in it ; which things , ( saith he ) certainly make a covenant of works , tho' it differs from the first covenant of works ; and this , if i mistake them not , is their covenant of grace ; by which i never expect to be saved . but to proceed , 5thly , the covenant of grace is well ordered , in all things , for our good ; for all things which we need , are contained in it , either in respect of deliverance from present and future evil , and to our being possess'd , or invested with all true spiritual and eternal good. 1. we were enemies to god , by sin , and god an enemy to us , but by this covenant , god is reconciled to us : jesus christ hath so pacified his wrath , that now god says , fury is not in me , isa. 27. when we were enemies , we were reconciled to god by the death of his son , rom. 5.10 . the angels that first brought the tydings of our saviour's birth , cryed , peace on earth , good will to men . christ by the blood of this covenant , hath made up that breach , and reconciled god to us ; and by his spirit , he removes that enmity , that naturally is in our hearts against god , and so reconciled us to god ; he is our days-man , that lays his hand upon both ; he is not a mediator of one , that is , not of god only , but of man also ; he brings god to man , and man to god. 2. we were the children of wrath , and under the curse of the law ; but by the grace of this well ordered covenant , we are made the children of god , and we are delivered from the curse of the law : christ hath delivered us from the curse of the law , being made a curse for us — that the blessing of abraham might come on the gentiles , through jesus christ , gal. 3.13 , 4. 3. we had lost the image of god , but by this covenant 't is restored to us again , and so restored , that we shall never lose it any more . 4. we were dead , blind , naked , in bonds , in prison , but by the grace of god , in this covenant , we are quickened , eph. 2.1 , 2. have the eyes of our understandings enlightned , eph. 1.18 . have our naked souls cloathed with the robe of righteousness , are brought out of prison , and all our wounds are healed , sent out of the pit wherein was no water , by the blood of the covenant , zech. 9.11 . 5. we were guilty and filthy creatures , but by this covenant , we are justified and sanctified , we are acquitted , pronounced righteous , and all our sins pardoned , and washed away in the fountain of christ's blood , 1 cor. 6.11 . rev. 1.5 . 6. we were condemned , and ready to have the sentence executed upon us , and cast into hell , to be burned alive for ever and ever , even there , where the worm dyeth not , and the fire is not quenched ; but by the grace of this covenant , we are saved , and shall be eternally ; we are not only delivered from all evil , or from whatsoever was hurtful to us , but are invested with all true internal and eternal good. we by this covenant , have union with god , adoption , free access to the father , yea all things that appertain to life and godliness , and when this life is ended , eternal life and glory in heaven ; therefore , 't is well ordered , in all things , for our good . fifthly , it is a sure covenant , ordered in all things , and sure . 1. 't is a sure covenant : because it was made in , and with our blessed surety , jesus christ , the lord would not enter into covenant with us , any more , nor take our bond for that great summ of ten thousand talents , that vast debt , which we had contracted , and were never able to pay ; for we had nothing , no not one farthing : and therefore , unless a surety could be found , who was able and sufficient to enter into bond with god , for us , we must have perished for ever ; we were arrested by the justice of god , for breach of his holy law , and in prison , and must suffer infinite wrath , and divine vengeance , for the just demerit of our sin , had not the wise and almighty god , sought out a surety to pay our debt , and undertaken this new covenant for us : now jesus christ stept in , and undertook for us , and put his name into our bond and obligation . jesus christ was made a surety of a better covenant , heb , 7.22 . reverend dr. owen , most excellently resolves this doubt , viz. whether christ be a surety to god for us , or of us to god , and shews god needs no surety , nor is he capable of having any surety , properly so called , neither do we need any , on his part to confirm our faith in him . but we , on all accounts , stand in need of a surety for us , or on our behalf ; neither without the interposition of such a surety ( saith he ) could any covenant , between god and us , be firm and stable ; or , an everlasting covenant , ordered in all things , and sure : dr. owen , on the hebr. 7.22 . p. 223. god never broke at first with man , therefore needs to give us now no surety ; but we broke and failed in our covenant with him . the first adam had , indeed , no surety ; and hence it was , that he failed , therefore god hath found out a way to prevent the like danger of miscarriage on our part , any more : and evident it is , that god entered into this covenant with us in christ , before the world began and substituted christ , then in the covenant , our surety and mediator , &c. the assembly , in their catechism , confirm this blessed doctrine : take their words . quest. with whom was the covenant of grace made ? answ. the covenant of grace was made with christ , the second adam ; and in him , with all the elect. thus christ , and his seed , are but one party in the covenant of grace , as it was primarily made between the father and son , who was set up from everlasting , as our head. and thus , in christ , grace was gave to us before the world began , as the apostle saith , 2 tim. 1.9 . who hath saved us , and called us with an holy calling , not according to our works , but according to his own purpose , which was given to us in christ , before the world began . christ therefore became surety for us , to make firm and sure , all covenant blessing , to us ; indeed if man could not , did not stand , but break covenant with god , when he had no sin , no depraved nature , when he had power to have performed his covenant with his maker , how unlikely was it , that we ( who are so corrupted , so weak and feeble , so depraved in every faculty , no power to do that which is spiritual good , that are attended with such a body of sin and death , rom. 4.24 . ) to undertake to enter into covenant with god any more ? or , what reason is there for us to think , god would trust us without security , and the suretyship of another person , whom he knew well , could not fail ? he said , that he would lose nothing that was given him ; none of his sheep shall perish , joh. 10.38 . and ver . 28. 2. this covenant is made upon the unchangeable decree and council of god , and his decrees are compared to mountains of brass , psal. 89.28 . to the 34 my mercy will i keep with him for ever , and my covenant shall stand fast with him , his seed shall endure for ever , &c. ver . 28 , 29. my covenant i will not break , nor alter the thing that is gone out of my mouth , ver . 34. if you can break my covenant of the day and night , then may also my covenant be broken with david , jer. 33.20 , 21. 't is the free promise of god , like the covenant of day and night ; and this stands upon the pass of god's eternal counsel ; therefore , 't is sure . 3. 't is confirmed by the highest witnesses in heaven and earth . 1. god the father is a witness to it himself ; he bore witness to christ , in the gospel , and to every precept and promise therefore the father himself which hath sent me , hath born witness of me , joh. 5.37 . 2. the son also , though the surety of the covenant , yet he is a witness to this gospel-covenant also , ( tho' this is not so , cannot be so among men , i. e. the surety can be no witness , but 't is otherwise here ) to this end was i born , and to this end came i into the world , that i should bear witness unto the truth , joh. 18.37 . that he is a king and head of his church ; that he is mediator , and surety ; that he is our saviour ; and , that the covenant of salvation is made with him , and established in him . this he is a witness of , and to these , and other great truths of the covenant , he was born , and came into the world to bear witness to , and he is called the faithful and true witness . rev. 1.5 . and jesus said , though i bear record of my self yet my record is true , for i know whence i came , and whither i go . 3. the holy apostles were also witnesses to this new covenant , touching the truth thereof in the execution , declaration , and publication of it ; and we are witnesses of all things that he did , act. 1.39 . and again , they are called chosen witnesses , ver . 41. whatsoever precept or promise is made in the gospel , or threatning , they witnessed to the truth thereof , as well as to the sufferings and resurrection of christ ; god speaking of paul , saith , he shall be a witness unto me , act. 26.16 . 4. all those wonderful miracles our saviour wrought , bear witness to christ , and the truth of the gospel ; and in them the holy spirit is a witness also , as well as many other ways . the works that i do , they bear witness of me , joh. 5.36 . 4 thly , 't is a sure covenant , because it was confirmed by blood , even ratified and confirmed by the blood of the testator , jesus christ : certainly , that covenant that is ratified by the blood of christ , must needs be sure to all the seed . hence we have for a sign and token of this confirmation , the ordinance of the lord's supper : this is the blood of the new covenant that is shed for you , to make peace for you , to procure justification , reconciliation , pardon of sin , and eternal life for you , and 't is sealed to you by my blood : this is a sign or token of it ( as if he should so say ) there is no altering a covenant that is confirmed by the death of the testator ; all the legacies bequeathed in this covenant , are sure to the legatees , as the ordinances of heaven by this means . 5 thly , the covenant of grace is sure , and all the blessings thereof , because the execution of christ's last will and testament , is put into the hands of the holy spirit ; he is the great executioner of this covenant . i have not time , nor room to open this . 6 thly , the covenant is sure , by vertue of the promise of god the father , he promised christ , that he should see his seed this was abraham's title to the blessings of the covenant of grace , heb. 6.13 . and so to david , and in them , to all the true heirs of the same grace , and promise : 't is promised by god , that cannot lie , to christ , and to us in him ; for all the promises of god , in jesus christ , are not yea and nay ; but yea and amen , unto the glory of god the father , 1 cor. 1.20 . god hath engaged his very faithfulness , as touching the performances of them . 7 thly , they are sure , because not only made to us by the father , but he hath confirmed them by his oath , heb. 6.13 . because he could not swear by no greater , he swear by himself , wherein god is willing , more abundantly , to shew unto the heirs of promise the immutability of his counsel , confirmed it by an oath , ver . 17. that so , by two immutable things , in which it is impossible for god to lie , we might have strong consolation , ver . 18. what god promised , nay swear to give to abraham , in the covenant of grace , he promised and swear to to all his believing seed , or to all the elect ; and if this doth not make sure the new covenant , and all the blessings thereof , and eternal life to every believing soul , tho' he or she has but the least dram of grace ; nothing can make any thing more sure in heaven nor earth ; 't is far more firm and sure than what any man or angels can make any matter or thing . soul , whatever grace thou need'st , god will and must give it ; how when , and in what degree he pleases , and to heaven thou must come at last i might add , 7 thly . 't is sure , because we have received , who do believe the earnest all covenant blessings and eternal life , which is the holy spirit , see eph. 13.14 . the spirit is called there the earnest of our inheritance , until the redemption of the purchased possession unto the praise of his glory . 8 thly . we have the holy spirit also to make it sure to us , as a witness o● this covenant , the spirit also bears witness with our spirit , that we are the children of god , and if children , then heirs , heirs of god and joint , heirs with christ rom 8.16.17 . the holy spirit witnesses by it self , by an inward an secreted persuasion or suggestion , that god is our father , and we his children , and also by the testimony of his graces and powerful operations , tho' not in the like degree and clearness to all believers : yet christ in us is our hope of glory and if any man hath not the spirit of christ , the same is none of his rom. 8.9 . 9 thly . after all , if any thing can be added to make it yet more sure to us , god will in his abundant grace and goodness let us have it : and therefore we have this covenant and all the blessings of it , and eternal life sealed to us also by the holy ghost : after ye believed , ye were sealed with that spirit of promise , eph. 1.13 . and again , grieve not the holy spirit of god , by which you are sealed to the day of redemption , eph. 4.30 . god hath set his mark , and his seal upon us . sixthly . 't is an everlasting covenant , he hath made with me an everlasting covenant it shall never ; can never be broke : see that in isa. 54.9 , 10. for this is as the waters of noah unto me : for as i have sworn the waters of noah shall no more go over the earth , so i have sworn that i would not be wrath with thee , nor rebuke thee ; for the mountains shall depart , and the hills shall be removed , but my loving kindness shall not depart from thee ; neither the covenant of my peace be removed ( saith the lord ) that hath mercy on thee : compare it with isa. 55.3 . so much to the second general head. thirdly , i shall shew you how this covenant is all the hope , desire , salvation and consolation of every true believer in life and death . by what i have already said , all may perceive how , or which way , all their salvation and comfort lies in this covenant , so that i need say but little to this . but to proceed . 1. 't is all our hope , desire , salvation and consolation ; because this covenant was the contrivance of the infinite wisdom of god , the top glory of all his transactions , for , and in the behalf of man from all eternity : nay , such manifold wisdom , such depth of wisdom shines forth in it , that the glorious angels desir'd to pry into it , 1 pet. 1.12 . the word signifies ( as our annotators intimate ) a bowing down the head , or stooping to look into a thing ; o! they behold this mystery of salvation by christ , in this covenant with holy amazement , and are willing to learn by the church : and this mystery is to this end , in part , manifest by the gospel , that they might make it the subject of their thoughts , contemplation and meditation and vvondermenti ( as i may so say ) 't is to affect those glorious spirits ; to the intent that now unto the principalities and powers in heavenly places might be known by the church , the manifold wisdom of god , eph. ● . 10 . angels , sirs , do attend our assemblies , to know , and hear , and understand the mysteries of this covenant and redemption by christ : is it then any wonder ? 't is all the desire , hope and delight of believers , who are so eminently concerned in this salvation , christ is not a redeemer of the angels , for they who stood needed none . yet as our divines shew , he is their confirmer , he is the head of angels , as well as of the church , and they worship him , as well as we . 2. 't is the saint's desire and delight , because 't is suited so admirably to exalt god in all his holy attributes , and abase , sinfull man ; to exalt christ , put the crown on his head , and lay us at his feet : this is that jehovah , design'd and aim'd at , and this all believers and truly gracious souls aim at also ; this is all their desire , and therefore they are so taken with this covenant . o let such look to it , that any ways go about to lessen or eclipse the glory of god's grace in this covenant , or magnifie and exalt sorry man in the least degree . 3. 't is because 't is a great , a full , and compleat salvation that is contained in this covenant : this is all my salvation , 't is not a part of it ; christ in this covenant did not work out a piece of it , and leave us to work out the rest : all our salvation is of grace , whatever we as sinners , or as saints do want , 't is contain'd in this covenant . christ is not only given for us , but also given to us ; not only the medicine , and but a hand also whereby 't is applyed . faith is the gift of the promise , therefore not the condition of it ; they are foederalia relata : can a promise or a gift be a condition of it self ? this exalts christ , and abases man ; christ hath no co-worker with him , tho' he hath some poor instruments ( that he applies in his hand ) yet he alone is the only agent that doth all : we have this treasure in earthen vessels , that the excellency of the power may be of god , and not of us , 2 cor. 4.7 . the redemption in the covenant of grace , is by a price which christ as priest laid down to satisfie the law and justice of god , and which as a king , he applies by his conquering of the power , of sin and satan : can a man be redeemed and saved from slavery in turkey by a ransome paid or laid down , and yet he abides under the power of a cruel tyrant that holds him in strong chains , and will not let him go , untill the redeemer hath subdued his merciless master ? now sinners are in satan's chains and fetters , and under the power of sin , and until christ destroys and overcomes those cruel enemies , they are not redeemed ; this salvation therefore in this covenant is compleat , i. e. we are not only redeemed out of the hands of justice and divine wrath , but out of satan's hands likewise , and from the power of sin : nay , redeemed from a vain conversation by christ's blood , 1 pet. 1.18 . for as a priest he purchased subduing and cleansing grace for us , tho' as a king he applies that grace to us . to this very purpose , christ gave himself i. e. to redeem us from all iniquity , and purify'd to himself a peculiar people zealous of good works , tit. 2.14 . sirs , assure yourselves , all that christ came to redeem , shall be redeemed ; he cannot be said to be a redeemer of such who never were , nor shall be redeemed by him : not one drop of his blood was shed in vain , he will have his whole purchase . here is grace the holy spirit , a broken spirit , a new heart , justification , adoption , regeneration , final perseverance , and eternal life , and all we want is in this covenant ; therefore 't is a compleat and full salvation , and so all our salvation . 4 thly . this covenant is all our desire , all our hope and salvation , because there is no relief , no justification , no pardon , no salvation any other ways : there is no water of life , but in this fountain , no justification , but by this righteousness ; nor riches , but in this treasury ; no corn ; but in this garner ; no light , but in this sun of righteousness that is given to us for a covenant , and to be a light unto the gentiles . no pardon of sin ; but by this redemption ; no grace , but at the throne which god hath erected in this covenant . no strength , but by this arm of the lord : no cure , but by the balsom of this covenant , and covenant physician : no sanctification , no cleansing from sin and pollution , but by washing in this river . 5 thly . this covenant is all our desire , hope , delight , consolation and salvation , because 't is a try'd covenant : it never failed one man that ever laid hold of it , or applyed the blood thereof by faith to his own soul ; he that believeth on christ , builds on this precious stone , this sure foundation , shall never be ashamed , nor confounded : he that builds on this covenant , or doth venture his soul thereon , must be saved , and ever were saved . let them be never so great sinners it will not fail them ; this covenant hath provided for the chiefest of sinners , and for the weak saints : here is a pardon for all manner of sinners and blasphemers , against both the father and the son : o what black , what guilty , what filthy , and what bloody sinners have been saved by the grace of , and blood of this covenant . such were some of you , what an abominable such were they , see 1 cor. 6.9 , 10 , 11. 6 thly . this covenant is all a believer's desire , consolation and salvation ; because of those glorious and mighty gifts that are given to them in this covenant : nothing can the holy god give which is greater , for he hath given us himself , and all he is , and all he has ; as far forth as it is communicatable , he gives himself to them by way of special interest , ( not as he was the god of the whole house of israel , in that legal covenant made with them as they were the natural seed of abraham as such ) god gives himself , and in himself , his son , his spirit , his ordinance , his ministers , paul , peter , all is ●rap'd up in this covenant : grace here , and glory hereafter , all is yours ; ● christ in this covenant is yours , you have god and christ , and god for ●●er , christ for ever . you shall not lose him again , the covenant is ordered in all things and sure , and so are all the gifts and blessings thereof , such that can't be lost , they are even the sure mercies of david . 7 thly . because this covenant is so comfortable in all states and conditions a poor child of god can be in , 't is suited to relieve us under all outward afflictions , tryals and calamities we meet with here in this world : o this ●ur honoured brother deceas'd , found by sweet experience , this was all his hope , and all his desire , all his comfort under all his former sore sufferings ; when for more than twelve years he lay in prison for jesus christ's sake , and under all his late heart-breaking sorrows and bodily distempers , that but a few were acquainted with , had it not been for this covenant , he had ●ainted in his afflictions : this bore up the spirit of poor david , he found all his relief and support lay in this covenant . when saul pursu'd him , when his friends forsook him , and talk'd of stoning him , here , and in this covenant , and in his god , given to him in this well ordered covenant he comforted and encouraged himself , 1 sam. 30.6 . 8 thly . and lastly , all the desire , hope , consolation and salvation of a believer lies in this covenant , because 't is so well ordered and suited for our support and comfort , under all inward trouble , fears , doubtings , temptations and spiritual dissertions , whatsoever . no cordial like what this covenant hath provided for us , to bear up and revive our drooping spirits ; and whoever you are , that under your fears , doubtings , temptations or despondings , that seek relief any where else , will but deceive your own poor and deluded souls : will your own righteousness chear your spirits ? dare you plead it at god's bar ? will you venture your souls upon it ? will you plead your sincere obedience ? your fervent prayers you have made , the many good sermons you have heard , the many good works and good deeds you have done , will not satan shew you notwithstanding all your sincerity you have in your hearts , great hypocrisie ? and for all your faith and constant trusting in god , you have much unbelief , and many fears and doubtings arising in your spirits : tho' you have prayed often , and have not fainted ; yet with what deadness , with what coolness , with what wanderings of heart and vanity of thoughts ; and tho' you have done much good , will not your consciences tell you , you might have done much more ? you gave a shilling may be to this poor , and that poor and distressed object , when may be you ought to have given a pound . o sirs ! your relief lies in christ , and in the covenant of grace , in christ's perfect and compleat righteousness in his death , or you have none , nor never will. you must take the directions that anselm gave to a poor sick and tempted soul , as i find it quoted by reverend dr. owen on just. p. 13.14 . quest. dost thou believe that thou canst not be saved , but by the death of jesus christ ? the sick and distressed person answered yes . then let it be said unto thee , go to then , and whilst thy soul abideth in thee , put all thy confidence in this death alone , place all thy trust in no other thing ; commit thy self wholly to this death , cover thy self wholly with this alone , cast thy self wholly on this death , wrap thy self wholly in this death : and if god would judge thee , say , lord , i place the death of our lord jesus between me and thy judgment , and other ways i will not contend with thee : and if he shall say unto thee , that thou art a sinner ; say , i place the death of our lord jesus christ between me and my sins ; if he should say unto thee , that thou deservest damnation , say , lord , i put the death of our lord jesus christ between thee and all my sins , and i offer his merits for my own which i should have , and have not : if he say that he is angry with thee ; say , lord , i place the death of our lord jesus christ between me and thine anger . o soul ! here 's thy relief , even in the blood of this covenant in christ's death ; under all thy fears , and temptations of satan , and under the sad accusations of thy own conscience : o! at the hour of death , how canst thou lift up thy hands to plead thy own sincere obedience , when thou art just going to stand before the tribunal of god ; thy hands will be weak and thy heart faint , and thy confidence will deceive thee , and fail thee : if thy hope and desire , thy faith and dependance be on any thing else , then on christ in this covenant ; but here is succour in his covenant , here is a salve for every sore ; what tho' thou hast sinned , what says god in this covenant ? i will be merciful unto their unrighteousness , and their sins and iniquities i will remember no more , heb. 8. if thy conscience say , thou hast backsliden from god , he says ; i will heal all their backslidings , and love them freely , hos. 14.4 . if thou wants righteousness and strength , say , christ is thy righteousness , in the lord have i righteousness and strength : thus there is relief in this covenant for poor doubting and desponding souls in all their troubles and temptations . application . first by way of reprehension . first . this reproves those ( and may serve to convince them of their horrid blindness and unbelief ) that look on sin as a trivial thing , a small matter ; and so go on in a wicked and ungodly course of life , who add drunkenness to thrist ; and yet say they shall have peace : o souls ! do you not tremble to think of the evil of sin ? when you hear nothing but the blood of the son of god can atone for it , nor satisfie god's offended justice and injured law , do you think god will spare you ? pardon you while you live in your sins , and make provision for the flesh to fulfil the lusts thereof , did he not spare his own son , when he stood in our place , charged with our iniquities ? but let out his wrath upon him , and will he spare you ? that have your own sins and horrid guilt and pollution charged upon your own souls ? if you refuse the lord jesus christ , and the merits of his ●lood , and do not fly to him , cleave to him , imbrace him , and the tender ●f god's grace in and by him , but do neglect so great salvation , and the means of it , down to hell you will be brought every soul of you with vengeance . nothing shews the evil of sin more than the bleeding sides , bleeding heart , and bleeding hands , and bleeding feet of the son of god : and did he suffer thus to satisfie for our sins ? for your sins ? and shall any soul alive think , if they slight him , believe not in him , he shall escape divine wrath ; how can your hands be strong in any way of wickedness , whilst you look up and see jesus christ hang languishing on the cross , and crying out , my god , my god , why hast thou forsaken me ? 2. this reproves all those ( and may tend to convince them of their fol●y and ignorance ) whose hopes lies in something else , and not in this covenant . those whose hope lies in their sober and civil lives , they conclude all is well with them , because they are not guilty of those immoral impieties and greatest wickedness which others are defiled with : alas ! what good will this do you ? when one evil thought is a breach of that holy law that lays you under wrath and the fearful curse thereof ; will you trust to your honest moral lives , and sober conversations , and so slight and neglect the grace of god offer'd by jesus christ in this covenant : why sirs , do you think god sent his son into the world ? if by leading a moral and sober life men might be saved . 3. this reproves also those who mixt their own inherent holiness and evangelical obedience with christ's righteousness , in point of justification and acceptation with god , who make faith in the large extent , i. e. faith withal the concomitants of it , a condition of justification , who distinguish between christ doing for us , as a redeemer in the flesh by dying , and render that more extensive , than what he does by the spirit ; as if he was the head of all mankind in dying , and all , as so consisidered , have union with him : but that many of those he dyed for , shall never be saved by his life ; because they do not answer the condition of faith and sincere obedience ; intimating , that faith is not a fruit of christ's death , but is wrought out by the creature through the help of the spirit ; tho' we have faith for christ's sake , for christ's merits ( in a remote sense ) as we have fair weather , pacifick paper , p. 5. for had not christ atoned an satisfied for sin , and the breach of the law of works , we could not have had any blessings either temporal or spiritual : but if it were only thus , then the covenant of grace is not so well ordered and sure as we believe it is , but how do they understand that text , rom. 5.10 . for if when we were enemies , we were reconciled to god by the death of his son , much more being now reconciled , we shall be saved by his life . vvere not all the elect , or all christ dyed for , vertually ( as in our head ) reconciled to god by the death of christ ? and doth not the apostle assure us that we shall much more be saved by christ's life , if he reconciled us to god by his death ? was not the gift of christ in his death for us a greater gift than the gift of the spirit to us ? did not we all rise from the dead with christ , vertually when he was raised ? and doth not that give us assurance that we shall be actually quickned and raised ▪ first from a death in sin , respecting our souls ; and also be all raised to eternal life and glory , at the last day respecting our bodies . he that spared not his own son , but delivered him up for us all , how shall he not freely give us all things , rom. 8 32. may it not from these two scriptures be confidently asserted , that all christ dyed for shall be saved , i. e. shall have grace here and glory hereafter ? doth not the apostle argue from the greater gift of god's grace to the lesser gift ? and that he that gave the greater will not stick to give the lesser . were not all that christ died for , chosen in him before the foundation of the world ? that they should be holy , and without blame before him in love , ephes. 1.4 , 5. and did not the father promise him that he should see his seed and doth not christ say , all that the father gave to him , shall come to him ; that is , shall have faith : and can any come that were not given to him ? if faith and repentance be given to the elect , who are saved ? can others come to christ who have not the like faith and repentance given to them ? doth not faith flow from a principle of divine life ? and can there be such a noble effect without the cause from whence it proceeds ? can a dead man quicken himself ? or can he refuse to live that has life infused into him ? thy people shall be willing in the day of thy power , psal 100.3 . in the beauty of holiness : is christ a true and proper redeemer of all ? and yet a multitude are left under sin and wrath , and never redeemed , nor many of them never hear of this saviour or redeemer at all . 4. this also reproves all such who render the covenant of grace in its nature like the covenant of works , i. e. if we perform the condition we stand , if we perform it not we fall ; it being made with us , and so our covenant : god expects we discharge our obligation therein , for 't is evident , as we enter into covenant with god , according to these men's notions at our baptism , ( or be it before , and baptism be but a sign or token of it , ) there is no surety here to engage for us ( unless it be as it is among some of this sort , those they call god-fathers and god-mothers ) o! what a dangerous state are we in ? if this be so , i. e. if christ be not to perform his obligation for us , as our surety to god , that we may not be lost nor miscarry ; but that all depends upon our own performances on our holy watchfulness and sincere obedience , for if man at first did not stand , when he had no sin , no corrupt nature , no body of sin and death , how should we stand and weather the storm , now we are so corrupted , so depraved , and have a thousand snares laid for us in every place , that have such a deceitful heart , such a deceitful devil , and a bewitching world to encounter ●t withal : if , as doctor goodwin hints , man suffered shipwrack , when he ●●d so firm , so strong , and well-built ship ; and when he had so good a ●●lot , as his will was to him before he fell , and a calm sea ; who will be 〈◊〉 mad to venture to sea now , on such a leaky and rotten vessel ? and ●●ve no better a pilot , than his own base , depraved , and corrupt will to ●●eer this ship on such tempestuous and dangerous seas . the truth is , the covenant of grace is not ordered in all things and ●●e , if what these men say be true ; that a man may be a child of god 〈◊〉 day , and a child of the devil to morrow ; and that justified persons ●ay so fall away , as to perish for ever . 5. this reproves all such , who when convinced of their sinful and lost condition by nature , then presently set upon a work of reformation , and 〈◊〉 on duties of humiliation , and then begin to see ( as they think ) a great change is wrought in them , and on that rest , and hope all is well . like 〈◊〉 herod who heard john and reformed many things , mark 6.20 . alas sirs ! ●●l this building will fall to the ground ; is this to take hold of the covenant ? is this to get union with christ ? is this regeneration ? is this to believe on the lord jesus , act. 16.31 . that you may be saved , ●our own works be they what they will ; like chaff they shall be bur●ed up . true , if you reform not your lives ( which the terrors of the ●aw , and laws of the land may force some of you to do , or shame , and reproach , and fear of hell torments ) you shall certainly be damed : yet his you may do , and yet never be saved , 't is so far from a bare reforma●ion of life ; that will stand you in stead , that a saint's salvation , hope and desire lies not in a changed heart , nor in inherent grace , nor ●●ncere obedience , but in christ , in his righteousness , it lies in this covenant , not in their baptismal covenant , not in being church-members , not in praying , and hearing sermons , and breaking of bread , but in christ , and in the covenant of grace ; this is all my salvation , and all my desire , &c. 6. this reproves such likewise that remain under the spirit of bondage , and slavish fear , after god hath graciously awakened them , convinced them of their sins and lost condition without christ , and hath let out a spirit of burning upon them , that has burned up all their former hopes , faith and confidence , which they once had in the flesh , and are bro●en into pieces in the sight and sense of the evil of sin. souls what aileth you ? what 's the cause of your disquietments and sorrow ? is there no help ? no relief for your souls in this covenant ? dare you not venture on christ ? is there not all things that you want in christ , and ●n this covenant ? may be you will say , o! your sins are great , what tho' there is great pardoning mercy in this covenant , a great saviour ●or you ; are you sinners , wounded sinners , sin-sick sinners , lost and undone sinners ? then i declare , nay , proclaim peace to you in christ ; good news , o soul ! is brought this day to your ears ; here is a christ for you , pardon for you in this covenant , i will forgive their iniquities , their sins i will remember no more . will you make god a liar ? and not believe the record he hath given of his son ? joh. 5.10 . secondly , by way of exhortation , i must exhort you that lead ungodly ▪ lives to tremble , you who are condemned , and refuse the offers of god's grace by christ , in this covenant : what do you mean ? will you value your base lusts above god ? above christ , above the salvation of your souls ; can you think god will give himself to you ? or christ espouse you , that live in , and love your sins , your dishonouring and soul-damning pride , covetousness , uncleanness , drunkenness , &c. or any deeds of darkness , which god's soul loaths ; be exhorted to adhere to the truth of god's justice , the veracity of his word , the denounciations of his wrath , which is revealed from heaven against all ungodliness and unrighteousness of men , rom. 2.18 . shall christ and all covenant mercies be offered to you ? a feast of fat things provided for you , and will you make light of this offer ? and gracious tender of salvation . 2. you heart-broken sinners be exhorted to look up to christ , behold him whom the father hath chosen and laid help upon , one mighty to save , look to your physician , he is come to ease your burthened consciences , to heal your wounded souls , to pour in his oyl and wine , he will do it all freely , tho' you have no money , no price or mony-worth ; yet in this covenant , here is wine and milk for you also , and your souls shall live , and you shall be taken into his covenant , and have interest in the sure mercies of david , isa. 55.1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. 3. let such be exhorted , to lay to heart and repent , who darken the doctrine of god's free-grace , and eclipse the glory of the everlasting covenant , that turn it into a law of conditional obedience , and mixt works , done by the creature with christ's merits ; have they not stumbled many an honest christian already , and filled others with many fears and doubtings , whilst they set them to seek after-justification by their own sincere obedience and gospel-holiness , and join that ( some way or another ) with the merits and righteousness of christ , and would have them not to count their own personal holiness ( as paul did ) even dung , that they may be found in christ not having their own righteousness ▪ but the righteousness of god which is by faith , whether their doctrine tends most to promote true gospel-holiness , and the honour of god , or ours ; will appear at the last day . i hope they may mean well , but may they not fear they mistake ? in going about to remove the ancient land-mark : why should that glorious doctrine of justification , that shone forth in the days of martin luther , and has been the ground of so many godly christian's hope ; nay , martyrs , now be struck at ? and by which means , new animosities and divisions are let in among god's people , to the reproach of his holy name , and grief of thousands of faithful christians . 3. consolation , this may be much improved in the last place , by way of comfort and consolation to christians in every condition , both in life , and at the hour of death . 1. is the covenant of grace made with christ for us ? and has he undertaken for our souls as our surety ? is it ordered in all things and sure ? then poor doubting soul , here is a foundation of comfort for thee ; o! how doth the love of the father abound towards us ? as to enter into a covenant for us , with his own son ; here 's infinite love , and condescen●●on : know , christ equally engaged for all the father gave him ; care is ●●ken for the weakest saint , as for the strongest ; nay , christ therefore ●●rries his lambs in his arms , lays them in the bosome of his covenant . souls , ●emember god calls it his covenant , where is it called our covenant ? we may break with god , but he will not break with us ; altho' my house be not 〈◊〉 with god , yet he hath made with me an everlasting covenant . this covenant stands firm , this foundation of god is sure , it was e●tablished from all eternity by an eternal act of god , that cannot be repealed , altered or changed : god is thine , christ is thine , if thou hast union with him , all is thine ; and the oath of god , the truth and faithfulness of god is engaged for the making good all the blessings that are contained in this covenant ; god is thine , and christ is thine for ever . thou art given to christ , and christ will not lose any one soul the father gave unto him ; none can pluck thee out of his hands , joh. 10.28 . 2 art thou afflicted for thy sins ? look into this covenant , here is a cordial for thee , his seed also will i make to endure for ever , and his throne as the days of heaven , ps. 89.29 . if his children forsake my law , and walk not in my judgments , v. 30. if they break my statutes , and keep not my commandments , v. 31. then will i visit their transgressions with the rod , and their iniquities with stripes , v. 32. but my loving kindness will i not utterly take from him , nor suffer my faithfulness to fail , v. 33. my covenant will i not break , nor alter the thing that is gone out of my mouth , v. 34. is not here relief for thee , if thou art afflicted ? 't is a sign thou art beloved ; t is for thy profit , than thou mayest partake of his holiness , heb. 12.10 . 3. art thou backsliden from god ? see that in hos. 14. i will heal their backsliding , i will love them freely , for mine anger is turned away from him , v. 4. 4. art thou like a dry withered tree ? see his promise in this covenant , i will be a dew to israel , he shall grow as the lilly , and cast forth his root as the lebanon , they shall revive as the corn , and grow as the vine , v. 7. tho' i walk in the midst of trouble , thou wilt revive me , saith david : this he saw was in god's covenant , psal. 138.7 . 5. do thy sins appear grievous to thee ? he has ( as you heard promised in this covenant ) to be mercifull to their unrighteousness , their sins and iniquities will i remember no more , heb. 8 12. heb. 10.17 . 6. but o the power of them ! soul , mind his promise in this covenant , sin shall not have dominion over you , because you are not under the law , but under grace , rom. 6.14 . 7. art thou tempted ? look into the covenant , there hath no temptation taken you , but such that is common to man , and god is faithfull , who will not suffer you to be tempted above what you are able , but will with the temptation make way to escape , that ye way be able to bear it also , 1 cor. 10.13 . christ having suffered , being tempted , is able to succour them that are tempted , heb. 2.18 . 8. art poor ? and afraid thou shalt want bread ? either for thy body , or for thy soul ; see that in psal. 111.5 . he hath given meat to them that fear him , he is ever mindful of his covenant , he will abundantly bless her provision , and satisfie her poor with bread , psal. 132.15 . 9. art thou afraid thou shalt sometime or another depart from god , or fall away from him ? mind his covenant , i will put my fear into their hearts , and they shall not depart from me , jer. 32.40 . tho' they fall , they shall not utterly be cast down , for the lord upholdeth him with his right hand , psal. 37.24 . 10. dost thou fear satan will be too hard for thee ? look into this covenont , god shall bruise satan under your feet shortly , rom. 16.20 . o the comfort this covenant affords to us in every condition , he will give grace and glory , and no good thing will be with-hold from them that walk uprightly . christians . what remains for you to do , that you may have the comfort that is in this covenant , but to go to god by christ your mediator , he pleads his own merits and righteousness for us . i took flesh , o my father , i suffered death according to thy good pleasure ; in their stead i gave my soul a ransome for them , i was made a curse for them , wounded , to heal their wounds , i bore their sins , and carried their sorrows ; o condemn them not for their iniquities which met in me : they are my purchase , my members , i have paid their debts , and brought in everlasting righteousness for them : he is heard all ways , o! pray in his name , and all your wants shall be supplyed . 2. let the fruits of god's grace shine forth in your lives : what shall we render to god for all his covenant-blessings ? you are bought with a price , and are not your own , therefore glorifie god in your body , and in your spirit , which is the lord's , 1 cor. 1.19 , 20. quest. but methinks i hear some poor sinner crying out , how may i come to be in this covenant ? answ. soul , it is by thy being united to christ , or by union with him through the spirit , 't is by faith : o close with christ , cry to god for his spirit , attend on the means of grace , see if thou canst find in thy heart to love christ , to espouse him , enter into an holy contract with him , to this end he sends his ministers . o that thou didst but see the w●●t of him ! and behold the beauty that is in him , he that has the son , has life , he is actually in this covenant , but know this is the work of christ ; 't is he must make thy heart willing , and dissolve those bonds thou hast ty'd with other lovers . thou art not first to enter into a covenant with god , or offer thy terms of gospel-faith and holiness , so as on that condition , to oblige god to enter into a covenant with thee : no , christ is first given , and then god gives us to him ; nay , himself with him : christ's love is first set on us , before we can love him , and when we were in our blood ( not washed ) that was the time of his love , and then he entered into a covenant with us , ezek. 16. reverend mr. cotton saith , the lord is the first thing that he giveth by his covenant , and with himself all things else , rom 8.32 . and there is the precedency , christ is given , and in him all spiritual blessings , eph. 1.3 . and this for the order of nature in giving in the covenant : not obedience first , nor faith first , nor any thing else first , but himself : donum primum & primarium , and in him all his goodness . p 14. on the covenant . art thou weary ? dost thou thirst ? art a wretched sinner ? then take christ , go to him and drink . thou art not o sinner ! first to wash thy self from thy wickedness , and get a clean heart , and then come to the fountain of christ's blood ; but as a poor , vile , lost sinner to come unto him : believe in him that justifies the ungodly , rom. 4.5 . also 't is christ who is thy physician , 't is he that has undertaken thy cure , and must apply the remedy , and none can do it but he , and tho' thou hast no money , yet this physician is to be had , and his medicines too , and all freely , isa. 55.1 , 2. but to close , let us reflect a little on the deceased , my brethren , whose corps is it we are to follow to the grave this evening : sirs , 't is the corps of a godly man ; nay , a minister , an ancient minister : one who long and faithfully served jesus christ , under many afflictions , great tryals and sufferings : o how many of late have we lost ? and how few raised up in their stead ? the harvest is great , but the labourers are few , one drops here , and another there ; some by distempers of body made unable to labour before death comes , ( as it was with our honoured brother deceased ) while others are taken away in their full strength : have we not cause to fear what is coming on ? see that in isa. 57.1 , 2. god calls home his ambssadours , a-pace , what may we expect ? o look for approaching judgments , god hath given us divers ways warning , before wrath breaks out upon us ; the sins of the nation are near fully ripe , and the sins of god's people tend to fill up the measure . but tho' we must all die , as well our painful ministers as the people , yet in this covenant death is ours , 1 cor. 3.22 . 't is a blessing , it is gain , the sting is taken away by the lord jesus ; so that we ought not to mourn for our godly friends that die , ( as such who have no hope ) for the righteous ( in this covenant ) have hope in their death : this god is our god , and he will be our guide even unto death . thus is the covenant of grace , all the desire , hope , and consolation of relievers , both in life , and death . our honour'd brother is fall'n asleep in the lord , i. e. in union with christ ; and as death has put an end to all his sorrows , so now his spirit possesses all eternal joy and comfort : for tho' ( he as well as we ) was attended with weakness , and many infirmities , yet he could say , god had made with me an everlasting covenant , ordered in all things and sure , and this is all my salvation , and all my desire , altho' he makes it not to grow . finis . an elegy upon the death of that reverend and faithful minister of the gospel m r. henry forty , late pastor of a church of christ at abingdon , in the county of berks , who departed this life in the 67 th . year of his age , and was interred in southwark , jan. 27 th . 1692 / 3. mourn , mourn , o sion ! thou hast forty lost , wave upon wave , with tempest thou art tost our sorrow's great , and worser things draw near , sad symptoms of most dismal days appear : christ's blest ambassadors are call'd away , and few these things unto their hearts do lay . many we lost before , for which we mourn , and shall we forty lose without a groan ? shall we not sigh for him who lately fell ? or not deem him a prince in israel ? say if you can , what cause gave he to fear , he was not ev'ry way a man sincere ? how many years did he his master serve ? and never from christ's truth did start or swerve shall envy then his name or glory stain ? or prejudice wound him to death again ? o let his name ! his precious name still live , and to his ashes no abuses give . near twelve long years he did in prison lie , as exeter can fully testifie , for witnessing unto god's holy truth , which he most dearly loved from his youth ; an instrument was he in jesus hand in his converting many in this land : nay , his own father and his mother were ev'n both converted by him ( i do hear ) i think without offence , i may declare few godly preachers , gone more spotless were ; or with more clearness did the gospel preach , and in his life shone forth what he did teach . he was no flas● , he lik'd no upstart strains , new schemes he loath'd , which now our glory stains : by the text he left to be insisted on , and opened when he was dead and gone ; you may perceive on what foundation he did build his hope of bless'd felicity . altho' my house is not ev'n so with god , my heart is dead , and i under the rod : tho' grace in me do's greatly seem to fade , and many deaths and sorrows me invade ; tho' friends seem strange , and wants do theaten me , and pain and anguish much increased be ; altho' i faint for the sweet water streams , and feel not those soul-warming sun-like gleams , tho' in my father's house i can't appear , to have communion my poor soul to chear at the bless'd table of my dearest lord , which formerly did so much strength afford ; tho' i sit all-alone and weep each day , and nights seem grievous rest b'ing took away , altho' my heart is alost broke with grief , sin so abounds , and sion wants relief ; her sorrows still abide on ev'ry hand , her sons divided are , so is the land ; sad wars without , and wars also within such wars 'mongst saints has scarcely ever been . both earth and heav'n too , now shaken be plain signs of some dismal catastrophe : altho' my faith is small and love is cold , and am distressed by what i behold ; and tho' the pillars of my house do shake , my eyes grow dim , and hands grow very weak , and tho' in my own self i nothing am , and for my sins ▪ god might me justly damn : yet he a covenant hath made with me , which is eternal , cannot broken be ; for it is order'd well in ev'ry thing , and 't is from hence my hope and joy do's spring . nay , this is all my hope , and my desire , 't is this that raises up my soul yet higher . and when on this i do contemplate i neither matter mens nor devils hate : this covenant affords me such relief it strengthens me , and kills my unbelief : i hereby see , and know god is my god , and tho' i for my sins do bear his rod ; yet he his loving-kindness won't remove , altho' he doth me fatherly reprove . after this sort , methinks i heard him speak , whilst he was here , and lay so sick and weak ; but now he 's gone to that sweet place of joy , where sin nor sorrow shall him more annoy : he fell asleep in jesus , and shall lie in his sweet arms unto eternity . this covenant hath set upon his head that glorious crown his saviour merited ; a morning without clouds his soul do's see , which so shall last unto eternity . like to the sun 's sweet shining after rain , or , like a captive prince turn'd home again that has in bondage been for many year and when christ comes , his glory will appear which now approaches and draws very near . his body therefore tho' intomb'd in earth , shall quickly rise and gloriously shine forth . awake ye virgins then , and sleep no more prepare with speed , the bridegroom 's at the door ; o watch ! look out ! ye little think or know , what things the mighty god's about to do . epitaph . here forty lies a little while asleep , 't will not be long before he shall awake ; forbear therefore his friends and do not weep for of great glory does his soul partake . he 's gone before , see you as ready be for joy above , and bless'd felicity . advertisement . neanomianism unmask'd ; the 1 st . 2 d. and 3 d. part , being an answer to mr. d. william's book , entituled , gospel-truth stated and vindicated , by isa. chauncy . a rejoynder to mr. d. william's . reply . examen confectionis pacificae , or a friendly examination of the pacifick paper , by the same author . the banquetting-house , or a feast of fat things ; opening many sacred scripture mysteries , profitable for all who would attain to the saving knowledge of christ. by b. keach . sold by h. barnard , at the bible in the poultrey . the ax laid to the root , on mat. 3.10 . in two parts , printed for j. harris , at the har●● in the poultrey . by b. k. reader , these errata's that have escaped the press , thou art desired to correct with thy pen. page 14. line 19. blot out the. p. 14. l. 30. for ( he ) read the. for are , r. is . in p. 32. l. 29. for pass , r. basis . p. 33. l. 38. blot out not ; in p. 35. l. 7. for wonderment , r. wonderment . in p. 35. l. 30. blot out ( and. ) l. 35. for applies , r. implies . p. 34. l. 28. for everlashing , r. everlasting . p. 36. l. 32. for ( were ) . r. be saved . p. 40. l. 27. for nor , r. nay . in p. 42. l. 19. add hear ; hear and your souls shall live ; hear , is left out . p. 40. l. 26. for silled , r. filled . there are also many false pointings , that greatly spoil the sense ; which , reader , likewise thou art desired to correct with thy pen. these books next following , are published by benjamin keach . singing of psalms , proved to be a gospel ordinance , price bound , one shilling six pence . 2. rector rectified , and corrected ; being an answer to mr. william burket's treaty of infant baptism , rector of mildin ; in suffolk . price bound , one shilling . 3. answer to the athenian society , concerning infant baptism . 4. the counterfeit christian ; containing two sermons : being an exposition of that parabolical text , mat. 12.43 , 44. when the unclean spirit is gone out , &c. these four printed and sold by the author , at his house , near horsly-down . 5. the everlasting covenant : a sermon , preach'd jan. 29 th . 1692 / 3. at the funeral of mr. henry forty , minister of the gospel . printed for h. barnard , at the bible , in the poultrey . 6. the ax laid to the root , 1 st . part : containing two sermons , by way of exposition , on matth. 3.10 . proving , that god made a two-fold covenant with abraham ; and , that circumcision , doth not appertain to the covenant of grace , but to the legal covenant god made with abraham's natural seed as such . 7. the ax laid to the root , 2 d. part : wherein the last arguments of mr. john flavell , in his reply to mr. philip cary , are answered ; also , a brief answer to mr. rothwell's book , intituled , paede-baptismus vindicatus , as to what seems most material : to which is added , some reflections , by way of reply , in confutation of a new book , called , plain scripture proofs , that john baptist did certainly baptise infants , as the adult . written by one mr. exell minister of the gospel . these two sold by john harris , at the harrow , in the poultrey . 8. the marrow of justification : two sermons , on rom. 4.5 . but to him that worketh not , but believeth , &c. printed for dorman newman , at the king's-arms in the poultrey . these six last , in quarto , stitched , may be had all bound together , and sold by john harris , and h. barnard . 9. mystery babylon , proved to be the present church of rome : together with the time of the end. price bound 1 s. sold by n. crouch , and the author . 10. the old man's legacy to his daughters . wherein the hidden mysteries of faith , and experience , are briefly discussed and laid down . in a plain and familiar dialogue , in six several conferences , betwixt the authors two daughters , elizabeth , and margaret . to which is added , some choice discoveries of the author 's most excellent experiences . in two parts . written by n. t. deceased , when near ninety years of age , for the private use of his daughters aforesaid , and now made publick at the request of many . 11. chirurgus marinus : or , the sea-chirurgion . being instructions to junior chirurgic practitioners , who design to serve at sea in this imploy . in two general parts . the first part contains necessary directions , how the chirurgion should furnish himself with medicines , instruments , and necessaries , fit for that office ; together with a medicinal catalogue , and an exemplary invoyce . the second part contains the surgions practice at sea , both chirurgical and physical ; which practical part serves as well at land as at sea. by john moyle , sen. one of their majesties superannuated sea chirurgions . 12. the history of madamoiselle de st. phale . giving a full account of the miraculous conversion of a noble french lady , and her daughter , to the reformed religion . with the defeat of the intriegues of a jesuite their confessor . translated out of french. 13. christ alone exalted in dr. crisp's sermons , partly confirmed in answering mr. daniel william's preface to his gospel truth stated ; by alledging testimonies from scripture , and the doctrine , of the church of england , in the book of homilies establish'd by law , and other orthodox authorities : shewing , how he had wronged as well the truth , as the said doctor in the great point of justification , by the neonomian doctrine . these four last books , are to be sold by henry barnard , at the bible in the poultrey : where is to be sold , at the same place , the book , entituled , christ made sin. notes, typically marginal, from the original text notes for div a47489-e450 reader , this head is added , it was not deliver'd in the sermon . sion in distress, or, the groans of the protestant chruch [sic] keach, benjamin, 1640-1704. 1681 approx. 208 kb of xml-encoded text transcribed from 69 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47607 wing k87 estc r27452 09859682 ocm 09859682 44277 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47607) transcribed from: (early english books online ; image set 44277) images scanned from microfilm: (early english books, 1641-1700 ; 1361:20) sion in distress, or, the groans of the protestant chruch [sic] keach, benjamin, 1640-1704. [6], 128 p. printed by george larkin for enoch prosser, london : 1681. attributed by wing, nuc pre-1956 imprints to benjamin keach. in verse. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -anecdotes 2005-05 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-07 rachel losh sampled and proofread 2005-07 rachel losh text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion sion in distress : or , the groans of the protestant chruch . lam. i , 12. is there any sorrow like unto my sorrow ? vers . 17. sion spreadeth forth her arms , and there is none to comfort her . vers . 20. behold , o lord , i am in distress ! — quis talia fando temperet a lachrimis ? — virgil. london : printed by george larkin , for enoch prosser , at the sign of the rose and crown in sweethings-alley , at the east end of the royal exchange , 1681. to the reader . you are here presented with a reviv'd poem , with such additions and enlargements as makes it very different from the first impression . it is suited to the present state of the protestant church , shewing the causes of her present calamity , with an ennumeration of some prevailing sins ; the plots and contrivances of rome against sion ; the marks of the antichristian beast and scarlet whore , with her arraignment and condemnation , ( illustrated in difficult places with marginal notes . ) also some probable discoveries of the churches redemption , and the approaching glory of the latter day . we have now a plain prospect ( by the gracious discoveries of providence ) of those horrid and execrable plots , which the restless adversary has contriv'd against the peace and very being of sion , and which were much in the dark when my muse first bewail'd its condition , and suspected that this epidemical mischief ( now reveal'd ) was then a hatching . in a subject of grief , a quaint and ornamental method is not to be expected : for an abrupt and sobbing delivery is more natural in the delineations of sorrow , then a studied well-poiz'd and artificial harrangue . the subject is divine , and too lofty for so weak a muse ; which i hope will oblige the generous reader to a candid and mild construction . i have writ according to the measure of light received , and have contributed my mite ( in a well-meaning spirit ) to reduce us to our selves . against the reigning evils which expose us to temporal and spiritual enemies , many wholesome precepts from scripture and reason are given . the rise , progress , and persecutions of the man of sin , are succinctly delivered , with the evidence of approved historians , ( some of them papists ) whose evidence against themselves ought to be convincing . there cann't be too many defendants against so vigorous an assailant as rome is . there are many excellent tracts that discover the villanies of popery , and i wish they were more common . it is a great comfort that the spirit of the nation is so much ( and justly ) incensed against it . and that our parliament is so thorow and resolved to crush that interest , whose principles teach them to be ( to all hereticks , for so they call protestants ) trayterous subjects , ill neighbours , and worse soveraigns . to promote the just odium of my native countrey against so destructive and malignant an enemy , is ( in part ) the design of this essay ; ( which being of small bulk and price , may possibly come into more hands then larger volumns . ) if it contributes any thing in order to that end , it answers the expectation of your souls well-wisher . to his friend the avthor , on the first impression . what muse is this , that thus inspires thy brain , and leads thy genius to so high a strain ? must thy aspiring fancy now rehearse thy mothers groans in an elegiack verse ? is prose too mean and unregarded now , that still in verse thou let'st the world know how sion's abus'd by rome's infernal crew ? how in her blood they did their hands imbrew ? let thy endeavours prosper : let them prove to be rome's shame : a token of thy love to thy distressed mother , ( now the scorn of black-mouth'd imps , who are of satan born . ) aspiring soul ! what from her sorrows climb to a prophetick spirit in thy rhime ! foretelling how she shall deliver'd be from all those bloody beasts , whom thou do'st see god will destroy , and will thy mother make heav'ns glory , and earths joy , for his names sake . jehovah bless thy work this book , though small , and make it prove a preface to rome's fall. vale. to my friend the author , upon his reviv'd poem . here 's grief in raptures ! who could thus infuse all strains of sorrow ? no aonnian muse such sacred rhapsodies could e'er inspire : nor were they borrow'd from apollo's quire. no inspiration from the thespian spring , does teach our poet in this mode to sing . he suks no hippocrene , nor feeds upon the fancy'd dew of pagan helicon . he mounts no pegasus , nor gathers drops distill'd by clio from parnassian tops . these are but whimsies — some seraphick fire his muse did with this mourning song inspire who ran but , in the highest notes of grief , weep tears in verse , when sion wants relief ? such as from . art their lofty strains do borrow , do but describe an artificial sorrow : but his is purely natural : for we perceive it comes from perfect sympathy . his clear discerning soul her danger sees approaching on by unperceiv'd degrees . he gives us warning to prevent the stroke , to leave our sins , and mercy to invoke . here 's a prophetick glass , where we may view the swift destruction that will ( else ) ensue . but friend , we thank thee that thou hast not left us without some hope , nor has thy book bereft us of consolation ; for the scarlet whore is there so sentenc'd , that she 'll rise no more . sion in distress : or , the groans of the protestant church . sion . what dismal vapour ( in so black a form ) is this , that seems to harbinger a storm ? what pitchy cloud invades our starry sky , to stop the beamings of the worlds great eye ? what spreading sables of egyptian night , would rob the earth of its illustrious light ? what interposing fog obscures our sun ? what dire eclipse benights our horizon ? is england's great and royal bridegroom fled ? is its aurora newly gone to bed ? that scatter'd clouds make such prodigious haste , combine in one , and re-unite so fast . clouds that so lately dissipated were , do now conspire to make a darker air ! i mourn impity'd , groan without relief ! no bounds nor measures terminate my grief ! the sluces of mine eyes are too too narrow to went the streams of my increasing sorrow . ebbs follow swelling floods , and vernal days adorn the fields that winter disarrays : all states and things have their alternate ranges , as providence the scene of action changes . all revolutions , hurries to and fro , at length some rest and settlement do know . but helpless i , have often look'd about , to find some ease , or soul-refreshment out ; yet can i see no prospect of relief , but swift additions multiply my grief . as pilgrims wander in their deep distress amongst the wild rapacious savages , in pathless desarts , where the midnight howls of hungry wolves , mixt with the screech of owls , and ravens dismal croaks , salute the ears of poor erratick trembling passengers : so i 'm sorrounded , so the beasts of prey conspire to take my life and name away . my glowing soul does melt , my spirits faint ●or want of vent ; i 'm pregnant with complaint . no age nor generation but has known ●ome part of this my just and grievons moan . ●ut now i 'm far more dangerously charg'd ; ●y bolder foes my sorrows are enlarg'd : 〈◊〉 hellish tribe from black avernus flew , ●hat , bloodhound-like , me and my lambs pursue . lord jesus come ! o let my cries invoke thy sacred presence to divert the stroke . are all my friends withdrawn ? what is there non steps in to ease me of my grievous moan ? sion's friend . what doleful noise salutes my wondring ear what grief-expressing note is that i hear methinks the accent of this dismal cry , bespeaks some one in great extremity . the shrilness of the mournful voice bespeaks a womans loud and unregarded shrieks . the more her deep and piercing sobs i heed , the more my heart in sympathy does bleed . ah! who can find her out ? who can make known the author of this heart-relenting moan ? doubtless , though grief now seizes thous upon her , she is a lady of high birth and honour ; of royal stem , extracted from above , nurs'd in the chambers of the fathers love ; espoused to a most illustrious prince , who over all has just preheminence , monarch of monarchs — sion ! is it thou ! o mourn , my soul ! o let my spirit bow ! let all that love the bridegroom sigh for grief ; for sion weeps as one past all relief . but why , o sion , since th● art belov'd of heavens supream , art thou so sadly mov'd ? thy arms expanded , thus implore the skies ? thy streaming rivulets , flow from thine eies ? ●●is makes me wonder . — sion . — my forlorn estate 〈◊〉 poor , unpitty'd , mean and desolate ; ●ong have wander'd in the wilderness ●volv'd in trouble , kept in sore distress , 〈◊〉 caves , absconding from the horrid rage ●f savage beasts , until this later age 〈◊〉 made attempts to look a little out , ●he monster spy'd me , and does search about ; ●he roaring bloud-hounds , greedy on the scent , ●o kill , or drive me back again , are bent . ●o interval of peace , no rest they give , ●●onounce me cursed , and not fit to live : 〈◊〉 dragon fell , combined with the beast ●o gore my sides , and spoil my interest . ●h ' old lion , lionness , and lions whelp , ●ith dreadful jaws , the other beasts do help . ●●gs , bulls , and foxes , bears and wolves agree ●o rend , to tear , and make a spoil of me . ●hat have been so delicately bred , 〈◊〉 children at a royal table fed ; ●n how expos'd to the infernal spite 〈◊〉 such as do in fire and blood delight . ●ots hatch'd in hell and rome ! that black design 〈…〉 a monarch ; and to undermine our ancient laws , subvert religion , and bow england's neck to antichrists command ; were but preludiums to that dismal vrn ( as martyr'd heaps in flaming smithfield burn ) design'd for protestants , and all the rest who hate romes idol , th' image of the beast . i am the mark the monsters aim at : all their grand designs were to contrive my fall . if friends or others any favours show , they straight conspire to work their overthrow . ah vile conspiracy ! ah cursed plot ! so deeply laid ! how canst thou be forgot ? hells grand intreagues ne'er introduc'd a brat into the world , so horrible as that . since rome the western cheated monarchs rid , a rampant whore , the horned beast bestrid . disgorging plots , employing hellish actors : may all our off-spring exeerate such factors ! sion forlorn ! how very few regard thy cries & tears , mens hearts are grown so hard ! in restless hurries , tost with every wind , no ease , no peace , no comfort can i find the horrid aspect of these monsters do affright my children , some they worry too ; on some they seiz , like greedy beasts of prey , and to their dens the sacrifice convey . renowned godfrey ! ( whose immortal glory mastyr'd for me , shall ever live in story ) let every loyal eye that sees it there , yield to his name the tribute of a tour. brave soul ! thy love and loyalty do claim that king and people should proclaim thy name , as england's victim , ne'er to be forgot , fast'ning on rome an everlasting blot . the great jehovah , who is onely wise , permits thy fall as a sweet sacrifice . thy barb'rous murder has made clearly out that plot which none but infidels can doubt . those bloody varlets , black assassinates , curs'd executioners of rome's debates , drunk with infernal cruelty , made thee a specimen of england's tragedy . by thee we learn what courtesie to hope from romish butchers , vassals to the pope . thou led'st the van , first fell into the trap , from whence they say no protestant shall ' scape . pure innocence trapann'd , amongst them came , without suspicion , ( like a harmless lamb ) whilst they , like hungry tygers , ready stood t'embrue their tallons in thy guiltless blood. thou little thought'st such an infernal snare had been thus laid to trap thee unaware ! 't is strange , say some , what reason should engage them to make thee the object of their rage ? the cause was thus : the babylonish whore , big with a bastard , long'd ( as heretofore ) 〈◊〉 christian blood : her favourites made haste , ●a her great need to help her to a taste . of choicest liquors this she calls the first , to chear her linking heart and quench her thirst . fearing miscarriage , when her spirits faint , she drinks the hearts blood of some martyr'd saint then horse-leech more insatiable , she cries , give , give me that , or nothing will suffice my craving paunch ; my pleasure must be done : this heretick was a pragmatick one ; he knew my secret clubs , and would reveal my tragick plots : we must prevent his zeal . we 'll strangle him , before he gives a glimpse of our designs , or countermines our imps. ah brutish whore ! of cannibals the worse . this bloody draught has brought an endless curse on thee : and lasting calendars we see records this instance of thy cruelty . this loyal knight ne'er injur'd you , but stood discharging justice for his countreys good. will nought but blood of protestants give ease or quench your thirst ? what mischievous disease infects your bowels ? must your chruches food be flesh of saints ? your mornings-draught , their blood fellonious strumpet ! must you be so bold , to steal by night into your neighbours fold ? seiz on my lambs ? thy theft and cruelty , as well as murder , shall revenged be . but since he 's gone , and justice does pursue ▪ with eager steps th' assassinating crew , we 'll acquiesce : for heaven seems to call for tears cessation at his funeral : let christians offer , through the universe , whole h●catombs upon his bleeding herse . and could their tears increase into a flood , 't were no excess — so much i prize his blood. but other grounds of grief are in mine eye , which cause my sorrows to advance so high , that my o'er-burthen'd heart can scarce express the nature of my inward heaviness . sion's friend . sion , thy sad and bitter lamentation does move my very soul unto compassion : but say , what cause does aggravate your fears , and thus provokes to further cries and tears ? sion . if that my head were waters , and each eye a brim-full fountain , i could drein 'em dry . i 'm steep'd in brackissh floods , nay almost drownd , to see how sin does ev'ry where abound . where e'er i am , i nought can see or hear , but that which doth my soul in pieces tear . it breaks my heart that england thus should be a scene for actors of debauchery . what perpetrations of the blackest crimes appear not bare-fac'd in our present times ? the god ( incens'd ) has fearful judgments sent , to humble men , and move them to repent ; yet they proceed in soul impenitence , and aggravate their horrid insolence ; seeming to bid defiances to heaven , scorning to take the dreadful warnings given . the sweeping plague ( that messenger of wrath ) in such as ' scap'd , small reformation hath produc'd ! nor has the desolating fire ( a perfect token of gods flaming ire ) remov'd the city's pride ; 't was great before , and now it seems to multiply much more . fantastick garbs , and antick modes declare how much from pride their souls reformed are ; though want , though poverty , and loss of trade , do many men and families invade ; yet do they vaunt in pride and luxury , as if they had vast mines of treasures by . some know not what to eat , nor how to go , yet on the poor will no compassion show : ( whose unregarded cries , unheeded moans , whose unreliev'd distress , unpity'd groans , can scarce extort a mite ) such do not grudge to purchase hell at dearest rates , and drudge to please their brutish lusts , who void of measure consume estates to wantonize in pleasure , tumbling in riot ( as proud dives fat ) whilst lazarus lies starving at the gate . a complaint of oaths . volleys of oaths , with horrid blasphemy , and dreadful cursings , in mine ears do cry . mark but our impious gallants when they meet , observe the mode how they each other greet . what new-coin'd oaths , what modish execrations what damming , sinking , horrid imprecations do they disgorge ? the serpents fiery hiss , that belches sulphur from the black abyss , can scarce out-do this ranting tribe , who count the man genteel that is most paramount in wickedness ; he that blasphemes aloud christs blood and wounds , is courtier alamode . how can th' abused earth but gape again , to swallow quick vile wretches so prophane ! can heavens great artillery so long forbear the treasons of a mortal tongue ? jehovah's attributes so vilely us'd ! his sacred essence and his name abus'd ▪ fresh blasphemies they mint , new curses frame , and sins that never had before a name . graduates in courtship are preferr'd , who made most quick proficience in a hellish trade : such rant and roar , such revel , domineer , as if nor god nor devil they did fear . approaching dangers can't disturb their pleasure but still they sin until they fill their measure judgments deferr'd , in evil makes them bold , despising such by whom they are controld . as if th' avenging hand their lives did spare , thus to provoke him without dread or fear . but poor blasphemer , when thou art past by , 't is not t' indulge thee in iniquity . think'st thou the god of purity does like such ways , because he yet for bears to strike ? do'st think a gloomy interposing cloud , from gods all-searching eye can be thy shroud ? or that because he is inthron'd on high , thy deeds of darkness he cannot espy ? or since his judgements are so long delaid , wilt thou proceed , and be no whit afraid ? wilt thou his patience without end abuse , slight true repentance , and his grace refuse ? if so , thy judgment hastens — for a rod will quickly reach thee from an angry god. because of oaths the land does greatly mourn , for which my soul much inward grief has born . do'st thou not see how filthy drunkenness does raign in city , and in villages ? some reel and wallow in the street , like swine , whilst others boast their strength in drinking wine : although to such , god doth denounce a curse , they mind it not , but still grow worse and worse . dread not examples of gods wrath at all , nor what to drunkards does so oft befall : altho gods word has dreadful warnings given , that drunkards never shall inherit heaven , but that their lot shall with damn'd spirits be , in chains of darkness to eternity . they drink , carouse , and waste their jolly breath , upon the brink of everlasting death . whate'er ensues , they are resolv'd they will carouse full goblets , and be filthy still . thus men by pride , by oaths , by worldliness , by daily swallowing liquor to excess , defile the land , and do the lord provoke , to cause his vengeance on the land to smoak . sin sets the door wide open , and makes way for all the sorrows of th' approaching day . these are in part the cause of england's wo , and will ( if grace prevents not ) it undo . but there are other heinous sins behind , which pierce my bowels , and perplex my mind ▪ a complaint of whoredom , adultery , &c , did filthy lust and whoredom ever rage with more success then in the present age ? abominations of so vile a name , that their bare mention is indeed a shame . what sin more hateful in jehovah's eye , then this of whoredom and adultery ? 't is rank'd as chief , and marches in the van of all the gross debaucheries of man , in those black muster-rolls god does record of grand offences in his holy word . what more affronts the second table ? or provokes the lord ? no fitter metaphor could be produc'd t ' express idolatry , then that abhorred name , adultery . besides the terrors of gods fiery wrath , which judges such to everlasting death ; on earth , amongst all sober men , they gain so vile a blot , so infamous a stain , as all the waters in the sea can nev'r wipe off , nor can it be forgot for ever . but o what dismal consequences wait for speedy entrance at the wretches gate ! ●r lewd embraces of lascivious dames ●ill rot their bones , breed cankers in their names , ●get consumption in estate and purse , ●●oduce destruction , and a certain curse : ●●e common ends that such arrive unto , ●●e soul diseases , beggery and wo. ●●ey're sottish fools ( says wise demosthenes ) ●●at buy repentance at such rates as these : ●hat sin , to please an enemy , that strives ●o damn their souls , and rob them of their lives . ●od in his scared * ordinances hath ●ppointed such to an immediate death . ●ould men but judge it as their greatest foe , ●hey'd never love , nor hug it as they do . ●●ch sex is bad , but women seem to be ●he very brokers of immodesty ; ●hich makes that passage to be born in mind , ● wise and vertuous woman who can find ? our city-dames and ladies are on fire with wanton passion , and unchaste desire ; ●●oviding meats on purpose to inflame ●heir pamper'd gallants to their wonted shame . ●●re brests and naked necks , a harlots dress , ●re strong temptations unto wickedness . ●ll other sins ( th' apostle does declare ) which men commit , without the body are : ●●t this abominable act alone , ●gainst his body by a man is done . ●arriage to all , the undefiled bed , honourable ; he that will , may wed : but whoremongers god judges , and they shall be cast into the lake , both great and small , the wiseman calls th' adulterer , a fool : and well he may , for he destroys his soul. no sots like them , for branded , still they show the marks of folly wheresoe'er they go . o how th'unclean and bruitish man exceeds inferiour sinners in reproachful deeds ! my grievances are many , and my fear is more then my distressed soul can bear : my panting breast and a king heart is sad , to think of what i further have to add . but o amazing master-piece of wonder ! that 's like to rend my very heart a sunder , when i consider that an age of light produces monsters blacker then the night : a cursed tribe of wretched atheists dare , without all dread and reverential fear , strike at the essence of the great jehove , and all the glories that reside above : as if me●r francis of a cloudy brain , and all religion an intrigue of man : that dare pronounce all evangelick law a trick of state to keep the world in aw . creating idols in their brains ; that even make mocks of hell , and a meer scorn of heaven . but can such fancies challenge an abode within your hearts , to dis-believe to god ? on th' vniversal fabrick cast an eye , the sea , the earth , and the expanded sky : can so sublime illustrious an effect ●e form'd without a glorious architect ? ●f reason be your rule , true logicks laws ●ronounce effects resulting from a cause , whose order leads us to infinity , ●ure arguments of a divinity . created things must a creator have ; and that begetter who first being gave to essences produc'd , can't be begot ; he 's therefore god , and other else is not . this causa prima , without time or date , ●s he that did all entity create . the first could not himself create ; so he must have his essence from eternity . who can make phoebus his swift course reverse ? or balance in his palm the universe ? who can the ocean in a sieve confine ? ●f none can do 't , then none can god define . ●irst principles are beyond definition ; no logick reaches at so high a vision : ●tis unreveal'd to reason , for no strain of lofty metaphysicks can contain those mysteries ; true wisdom therefore hath commanded reason to give room to faith. ●f what we see had not a first creator , then 't is its own immediate operator ; ●f so , it acts , before it had a being : but such conclusions are too diksagreeing with reasons maxims : for all things that be , may say they are their own divinity , if each can make it self , and that which can create it self , can so it self sustain in infinitum , and will ne'er dissolve its self ; for nature's principal resolve is , that no essence will for bear to be , if it can keep up its own entity . this strain of aatheistick sophistry makes all of equal independancy , without subordination : 't is a theam , without inferior , making all supreme . first cause suppose time , & time supposes some second acts , which after-time discloses . so view their series , you may trace them all ( as links in chains ) to their original , the great jehovah , whose unfathomd glory is emblem'd in the universe before ye . there is a thing in man call'd conscience , which of his actions gives clear evidence , whether he likes or not : that 's ready still to check the course of his disorder'd will : it is eccentrick to his sensual part , arraingns his words , his deeds , his very heart ; and if it finds they be irregular , it does pursue them with continual war. what can this just , this inward witness be , but some bright beam of a divinity ? in former times was not jehovah known by miracles which visibly were shown ? can reason brag that causes natural could raise the dead ? or that a word can call an intomb'd carcass to behold the light ? make sound a cripple ? give the blind their sight ? if not , then surely it will follow hence , that 't is an act of some omnipotence : that such were done we have the common vote of pagans , jews . and all the men of note , whose works are extant , whom we may believe , because they had no int'rest to deceive . whence come those judgements which you daily hear , of wrath and vengeance darted every where against prophaners of that sacred name ? whence come those arrows , that consuming flame which terrrifys the world ? & whence the breath that strikes blasphemers with a sudden death ? which of these rare philosophers can show what makes the spacious deep to ebb and flow ? let them produce their maxims , if they can , how scatter'd atomes can compose a man ? who brandishes those blazing signs of wonder ? who frights the earth with rapid peals of thunder ? who did defeat the fatal enterprize which rome , by devils counsel , did devise ? who sets the comet in the angry sky , those dismal harbingers of misery ? god does himself by many ways make known ; forewarning men of what 's a coming on : yet senseless mortals faulter more and more , though hovering vengeance threaten at the door ; deceit , soul-killing-errors , perjury , injustice , murder , theft , hipocrisy , do so abound through our enlightned isle , that sodom hardly e'er appear'd more vile . a complaint against hypocrites . i am not onely persecuted by my open foes , but lurking snakes do lie within my●bosom , using all their art to seiz my vitals , and corrode my heart . such seeming friends , such traytors in disguise , are more malignant then known enemies : for the attaques of these , a man may ward ; those , unsuspected , stand within our guard. how many seem to reverence my name for worldly ends , or to avoid the shame of irreligion ? frequently they go to worship god , and so devout do show , as if meer saints : but , hypocrites in grain , do all the while intelligence maintain with my declared foes , who proudly joyn , and all their politicks in one combine , to root my name from off the very earth , and make provision that no more get birth . betray'd by middle , and by low degrees , but most of all by capital grandees . such as my peace and safety should procure , contribute most to make me unsecure : such seem their purpose by soft words to smother : so boatsmen look one way , but row another . such pejur'd satesmen have the art to smile upon my face , but cut my throat the while . but grant , dread soveraign of the vniverse , that whilst i weep my grievances in verse , thy sion's interest may not be betray'd to rome , by protestants in masquerade . o let me hear the joyful trumpet sounded , that does proclaim their babylon confounded . rome's black militia is all up in arms , annoying europe in unusual swarms . this critick moment they expect and hope to thrust me out , and introduce a pope , to plague this noble nation , that has been a wall , a fort , a counterscrap between their bauling canon's most impetuous shots , and forraign saints ; that countermines their plots . the desp's rate archers are aware of this , they know that england the chief bulwark is , to check their growth : if they could make it sup th'invenom'd dregs of th'antichristian cup , they judge it easie to subdue the rest of my european gospel-interest . but o my melting soul-tormenting fears ! burst into sighs , and bubble into tears ! observe the heavens ! view that dreadful mark of flaming vengeance , that precedes the dark approach of night ! can this vast comet be ought but the prologue of calamity ? prodigious meteors , blazing fiery stars , are heralds sent to menace open wars against rebellious and polluted coasts , by him who is the mightly lord of hosts . awake o england ! this lethargick sleep is out of season , 't is a time to weep ; if guilty children tremble at the rod , can you be stupid when the angry god sets up this dreadful ensign of his wrath ? rouze up repentance , let a lively faith now go to work ; see how the preaching air instead of sinning , does exhort to prayer ; for thy fantastick garbs , perfumes and all thy other trash , it doth for sackcloth call : from carnal sports it bids thee quickly get , calls from the taverns to the mercy-seat . from that accursed rendezvous of lust it bids thee hasten , and repent in dust . have not th' experience of past ages given their sad remarks upon those signs in heaven ? what f●llow'd still , but certain spoil of nations ? plagues , fire and sword , and other devastations the sure eversion of some potent crown ; the death of heroes , monarchs tumbled down . but thou illustrious architect of wonder , remove the sorrows which i labour under . does this amazing prodigy betoken that rampant babel shall be quickly broken ? does it portend that antichrist shall break in pieces , striving to destroy the weak remains that on this blessed name do call ? or dos't presage , that ( trembling ) i shall fall ? lord , canst thou see thy pleasant vineyard tore , and rooted up , by this rapacious boar ? ● have my childrens crying sins provok'd ●hat dismal sentence , not to be revok'd ? ●ods methods were to chasten , not destroy ●●ose sinning souls in whom he once took joy ) ● give thy sinking church a true discerning ●hat thou dost mean by this prodigious warning ; ●hat by thy spirits sacred flame calcin'd , 〈◊〉 scourges mended , and by heat refin'd , we may find grace . but oh ! my spirits faint ●nder the pressure of my great complaint ! 〈◊〉 panting soul another grief doth feel , 〈◊〉 feeble knees beneath their burden reel . sion's children . ah mother ! who can disallow your moan ? the cause is just , for every one must own ●ur failings great , and that our sins provoke ●mpending judgement , and a future stroke , ●f interceding mercy steps not in to ward the blow , and cancel out our sin. but since unthought-of providence gives light , and calls the sun to see the acts of night ; since heav'n exposes the results of rome to publick notice ; since the traytors come to legal execution ; since the grand contrivers of this mischief dare not stand to test of law , or due examination ; since such brave heroes represent the nation . whose clear sagacious penetrating eyes dive into rome's abhorred mysteries ; whose nobler souls , whose loyal english hearts , the closest slights of antichristain arts can ne'er deceive ; whose brave resolves defeat those curs'd delinquents , whether small or great ; whose free-born courages do scorn to stoop to be the vassals of a rascal-pope , an vpstart imp , whose title ne'er was given by binding laws of either earth or heaven . we therefore , dearest mother , do conclude , that what has past of romish interlude , is near an exit ; that the scene will be chang'd from a tempest to serenity . sion . o that 's a cordial ! but my grief does borrow some fresh objections to renew my sorrow : for some that wish me well , do yet , in spite of gospel-beamings , and the clearest light , retain some romish fragments , which displeases the meek , the humble , self-denying jesvs . his way of worship , scripture does express ; no useless pomp , no artificial dress becomes religion : chastity abhors the garb , the painting , and the gate of whores . why should my friends a virgin-church pollute with any relicks of that prostitute ? why gawdy things , that never had a name in sacred records , our profession shame ? why are our rites enamel'd with their gloss ? why must our gold be mingled with their dross ? why further reformation is supprest , t' uphold a grandeur that 's vsurp'd at best ? why doors and windows must be shunt up quite , to stop the radiance of a further light ? and why must such as disallow those tricks , be branded as the vilest schismaticks ? but that 's not all : my children more refin'd from those corruptions , do afflict my mind . o depths of sorrow that disturb my rest ! o racking grief that rends my woful brest ! some are so carnal , some so swiftly hurl'd into the labrinths of th' inticing world , that in the hurries of that crouded road , they find small leasure to attend their god ; preferring filthy gain , and ill-got wealth , before the means of their eternal health . some that in words respect me , i behold in that sad posture , betwixt hot and cold . sometimes they seem for sanctity ; sometimes slide with the current of prevailing crimes : their pulses beat with an alternate motion ; now for the world , then for some faint devotion . some that unto my tabernacles were admitted , left me for egyptian fare : these not content with my celestial diet , do run with others to excess of riot . some to be popular , away would give those gospel-dutys that are positive : from such as these , my sorrows do increase , that sell gods order for a seeming peace ; such open gaps that do pervert the laws of my just right , and well-defended cause . but o! how many easy christians take their rest in forms , and no distinction make 'twixt shell and kernel , that rely on duty as if it were the sole adorning beauty ? such give the lord the more invalid part , present their body , but deny their heart . are not some pastors careless to provide a word in season , for the flocks they guide ? some are too backward to supply the need of painful lab'rers , that their souls do feed : discourag'd by close-fisted avarice , despis'd , neglected , through this hellish vice. my workmen languish , and have cause of moan , to see their toyl so ineffectual grown . the most pathetick preaching scarce can move some rocky hearers to the grace of love. must hag-fac'd envy , and foul-tongu'd detraction , invenom'd malice , and unfaithful action , ill-grounded slander , and uncertain rumors , backbitings , quarrels , and the worst of humours be practic'd thus ? ah grief of griefs to fee professing people act iniquity to such a pitch ! — some husbands and some wives do lead such shameful , such unsavoury lives ; whilst mutually at strife , they do impeach that name that should be very dear to each : such pride , such surly , dogged reprehension for every toy , such sharpness and contention , as does disgrace religion , and does lay blocks and offences in a converts way . ah! why can 't saints in familys eschew that which meer heathens are asham'd to do ? their houses are the scene of civil wars , of brawls , of discord , and domestick jars . in grace or comfort can they find increase , or heavenly blessings , who are void of peace ? how oft do parents ill example draw their tender children to infringe the law and sanctions of the everlasting god : do they not spoil them when they spare the rod ? to strict extremes some parents do adhere , check not at all , or else are too severe : on back and belly they bestow much cost , but care not if their precious souls be lost : are they not guilty of prodigious folly that teach them courtship , & neglect what 's holy ? a child untutor'd , ( a meer lump of sin , ) may justly curse its cause of having been . such as instruct , do doubly them beget , by timely lessons lab'ring to defeat their growth in ill ; such mold their better part by wise prevention of a canker'd heart . o! then 's the time to give 'em form and mold for trees admit no bending that are old. who timely sow such seed they would have grow , will surely reap according as they sow . some like the ape , that does by hugging kill , prompt on a child to tip his tongue with ill in his first prattle : but it is less pain to form good habits , then reform the vain . on th' other hand , how many children do prove vain , rebellious , disobedient to their godly parents ? slight their careful teaching make games of prayer , and a mock of preaching . contempt of parents , of what kind so e'er , contracts a bitter curse , which every where will find them out . but o my aking soul beats sad alarms of grief ! i must condole the dismal fate of youth ! alas how few the ways of god and holiness pursue ! but very eager to obey the devil , in quickly learning every reigning evil. here you may see , if you survey the nation , our youth grown old in vile abomination : such early graduates in the hellish science , setting both heaven and hell at loud defiance . let grace and vertue grovel in the dust , their youth and strength they 'l sacrifice to lust . that sacred precept in the word of truth , to mind their maker in the days of youth , they scorn to head : ah fools ! that would begin conversion , when they can no longer sin . but know , preposterous sots , the day of doom that dreadful audit of accounts ) will come . how dare you run this vile career , till death , like a grim serjeant , comes t' arrest your breath , when tongues do faulter , & your eyestrings crack when stings of horror do your conscience rack , when hells abyss sets ope its spacious gate , and troops of devils round about you wait , when nought but horrour and confusion seizes , upon your sences , when those foul diseases you got by vile debauches , have at length destroy'd your person , and subdu'd your strength , is this a season to detest your lewdness , to talk of vertue , or pretend to goodness ? egregious fools ! how dare you to delay your souls affair to that uncertain day ! o! can you trust so grand a work to that moment of anguish ? when you know not what ( when sonnd ) your end will be , nor yet how soon , though brisk at morning , you may die ere noon ! and if unchang'd , your certain doom will be to lye in hell to all eternity . sion's children . o dismal state ! o miserable case ! enough to daunt all that are void of grace ! and crush the bragging of the stoutest mind ! but are there still more grievances behind ? sion . still more behind ? o that there were no more ! since they 're too many that i 've told before : masters and servants , kings and subjects err in their relation : does not each prefer base , selfish ends to gratifie a lust , before what 's honest , and supreamly just ? ah! how much time , among the saints , is spent in fruitless , idle talk ? how negligent in holy conference ! strange to each other ! how dull is each to quicken up his brother in gospel-dutys ! o! how few do nourish that love and zeal which heretofore did flourish ! a love whose flaming heat and gen'rous rays ●replete with spirit ) fam'd the former days . ●ious discourses may reclaim the vile ; ●ut they are hard'ned in their sins the while ●aints do converse like them , and rather learn their vicious tricks , then teach them to discern the dismal snares and perils that do lurk 〈◊〉 sinful words , and every evil work. ●●me are so convetous , that they would grasp the world in arm-fulls , till their latest gasp . ●●me full of envy : others do express their lust on dainties , feeding to excess : 〈◊〉 nice and delicate , in choice of meat , whilst their poor brethren scarce have bread to eat . merchants and traders have a nimble art to summ their shop-books , but neglect the heart ; for that they think there 's time enough , and look but seldom to the reck'nings of that book . how many come for fashion-sake to hear ? ( what one receives , goes out at t'other ear ) how many loyter in their christian race , profusely squandering the day of grace ? many like drones , on others toyl do live , though 't is less honour to receive than give . what lying , cheating , couz'ning and deceit do traders use ? o! how they over-rate what they would sell ? but if they be to buy , they undervalue each commodity . but why should pride , that vile abomination , be found in saints ? must every apish fashion bewitch their minds , when god is so express in strict for ●idding of so vile a dress ? prayer , that sacred ordinance , that holds an intercourse with heaven , which beholds the fathers glory , and on high does mount , is made by many but of small account ; 't is that that carrys our desires to god , and comes down fraighted with a blessed load of sweet returns ; yet 't is much disrespected , and closet-duty too too much neglected . scriptures themselves are slighted and dis-us'd , and oft , when read , perverted or abus'd : helping the weak , is turn'd into a slighting ; gospel-reproofs perverted to backbiting . many that do of god their mercy crave , yet on the needy little mercy have ; all owe their blessings to the god of love , yet too too many do unthankful prove . some follow whimsies that do nearly border upon confusion , and despise all order : such on all sacred institutions trample , ( though fortify'd by precept and example ) as if 't were low for an exalted mind to be , to gods declared will , confin'd ; but can these men of rapture make pretences that they have more divine intelligence then all th' illustrious saints , as prophets , priests , apostles , martyrs and evangelists , that were the scribes and messengers of heaven , and strictly practic'd all the dutys given unto the church , which are without repeal ? but if they 're disanul'd , who did reveal their abrogation to these bold pretenders ? gods laws are sound , and need no cobling-menders . but oh! that dismal evil that 's behind disturbs my reason , and distracts my mind ! it is division ! that unhappy word has done more mischief than a popish sword could ever do , if that a sweet communion ( at least of love ) did but compleat our vnion . why should licentious heat , my children hurry to those extreams ? must they each other worry for trivial things ? do they not all agree ●n fundamentals of divinity ? is there no room for love ? or must that grace among my children , have no proper place ? why must one saint be angry with his brother if not so tall as he ? or with another , because his face is not so white as his ? or that his habit not so gawdy is ? alas ! no folly can be more absund , nor more exploded in gods holy word . all should to gospel-purity adhere ; but to calumniate , villifie and jeer all such as are not of their very pitch , is anti-gospel , and a practice which the lord abhors : if causes of dissent evert not truth , and shake the fundament of true religion , why such angry brawling ? such odious nick-names ? and such vile miscalling ? who dares intrude into the judgment-seat of god almighty ? who is only great , and only judgment gives ; to him belongs to pass the sentence , and to punish wrongs . why cannot christians with each other bear ? among apostles some dissentions were ; but did they therefore persecute each other ? these mortal conflicts , brother against brother , destroys our safety , for they set a gap open for rome , that would us all intrap in fatal snares : their maxim is , we know , divide and rule ; distract and overthrow . their crafty agents to creep in among our heedless parties , and divide the throng , that with more ease they may us all devour , destroy our nation , and subvert our power . why therefore do not protestants agree as one , against the common enemy ? who waits with bloudy hand , t' involve 'em all , in one destruction epidemical . sion's children . ah mother ! who can remedy your grief ? for this disease admits of no relief . sion . of no relief ? o then my heart must break ! unless my sons , their mothers counsel take ; which will those fatal flaming heats allay , obstruct their growth , and take 'em clear away . o can a mothers tears and woful crys be dis-regarded in her childrens eyes ? can english protestants , who do profess to serve one god in truth and holiness , slight all my wishes , and requests despise ? o! hearken to my counsel , and be wise . let wrathful pride , and foolish self-conceit let quibbles and sophistical deceit be quite exploded ? let a cool debate all fundamentals of religion state : in such you all , will certainly agree ; ( o happy model of sweet vnity ! ) let none that to those principles do stick , be branded with the name of heretick ; it glads my heart to hear 'em call each other by tha● sweet title of a christian brother . next if you would not charity explode , abuse the guiltless , and affront your god , judge not your brethren at a distance , neither give easie credit to the tales of either hot-headed scriblers , or licentious tongues , that often load the innocent with wrongs : so hellish monks did serve waldensian saints with horrid clamour , and unjust complaints : so popish impudence spews out its gall to make us odious , and bespatter all the reformation ; sure that cause is bad whose chief support from railing must be had . if giddy rumour , or uncertain fame should raise a slander on your brothers name , repair to him , and in converse you 'll see whether he guilty , or not guilty be : if he be faulty , tell him of his sin ; be mild and secret , and you may him win . admonish gently , let your whole discourse be full of savour , love and scripture-force . this is the way to bring him to a sence , and gods prescribed method to convince ; but if you fail , then leave him to his god , who can reform , or punish with a rod. your work is done , you have discharg'd the part of friend , of brother , of a christian heart . before belief , examine what is vented , good men by malice may be represented in monstrous shapes : some that to god are dear , hatred will paint like a mishapen bear ; believe not therefore distant imputation ? no censure 's just , before examination . in all debates be sure to lay aside all prejudice , and let the scriptures guide your calm , sedate disputes , let truth be scann'd with cool resolves : o! let that great command of love take place ! for that should moderate all eager sallies in a warm debate . who loses error , truly gains the field ; and he is victor , that to truth does yield . where e're you find it , though in mean array , subscribe , and win the glory of the day . o! what 's the world , but shackles to the mind ? what 's reputation , but a fleeting wind ? why should those bawbles which the lord abhors , become the sacred truths competitors ? away with all such rubs , let truth take place ! and then the springs of everlasting grace will drop down blessings , vnity , increase , among my children , as the fruits of peace . sion's children . ovr common danger , and the real sence ( which we have got by dear experience ) of those advantages , our cruel foe gets by our factions , will unite us so , as that our enemys , shall ne're prevail to break our league , or make our courage fail : but tell , dear mother , has some new affright so dis-compos'd you , that you fear our light is near extinction ? tell your sons , we pray , what are the symptoms of th' expiring day . why do you judge , that england's day of grace draws to an evening , and declines apace ? shew some prognosticks of that dismal night , that threatens to succeed our gospel-light . sion . when sol once touches our meridian line , it straight descends , does by degrees decline ; its heat grows less , its dis-appearing light yields to the sable of approaching night : just so the gospel in its altitude , once shot such beams , that in this isle ensu'd so great conversion , that those former days did feel its blest and universal rays . a general heat did warm this happy nation , from its benign and pow'rful operation : but now it falls ! and from our horizon it s vig'rous influence is almost gone . thousands of sermons lately have been preacht , but very few ( if any ) sinners reacht . how ineffectual is the quick'ning word ! it shines , but warms not ; it s but like a sword that 's fair to sight , but has no edge at all ; few prick'd at heart ! and scarce do any fall at jesus feet ! or have a sence of sin , confessing how rebellious they have bin ! it is a dismal and apparent sign that night comes on , when phoebus does decline , when heat and fervour fail , our hemisphere will quickly see its glory disappear . the ev'ning of the nat'ral day is come , when harvest-work-men are repairing home : so when quick summons of omnipotence , removes the dressers of his vineyard hence , we may conclude the gospel-morning past , because gods servants disappear so fast . can i , when gap-defenders fall asleep , but like old isr'el , for my prophets weep ? how can the naked and unguarded flock , sustain the brunt of an invading shock ? when of its shepherds it is thus bereft , when scarce a moses , or a joshua's left , how many active guides , most dearly lov'd by me , have been in little time remov'd ; scarce can i dry mine eies for loss of one ; but news arrive of many others gone : if that my head were waters , and each eie a well of tears , i could distil 'em dry . bright lamps extinguish't ! and no other lights appear to chace the horrour of our nights ! shook by concussions of my foes i stand , whilst few are rais'd to hold my trembling hand ! if thus my horsemen , and commanders dye , what will become of the poor infantry ? who can support the burden of the day , when such brave hero's daily drop away ? is summer past , or is the harvest done ? that such presages of a storm come on ! sure god ( as monarchs do ) intendeth wars , when he recalls his choice embassadors . ah too licentious world ! come , look about , before the lord , the bloudy flag puts out : when god from sodom , righteous lot did call , sulphureous flashes did consume them all . another ground of my prevailing fear that england's black catastrophe is near , is that , as in the closure of the day , the evening wolves do range abroad to prey so romish beasts in monstrous swarms do peep from their black caverns , to destroy my sheep : such hate the tell-tale-light , and therefore hide themselves in dens , until the ev'ning ●ide . their cursed products are resolves of night , like silent currs , that in the dark do bite . another symptom of the days declension , is when the shadows do increase dimension : so when i look about , i plainly see our ev'ning shadows very long to be . in humane bodys when the head grows hoary , it notes decay of vigor , strength and glory . gray hairs are thick upon our ephraim's head , his strength decays , his face is withered . when joynts grow palsy'd , & the blood 's congeal'd into a jelly , can the man be heal'd ? when limbs grow stiff , and feeble age does plow its wrinkled furrows on the patients brow ; when heat gives place to a benumming cold , when doting fancy cares not to be told of its approaches to a certain grave ; when it rejects the physick that would save , the case is desperate , for the patient 's just upon the point to be intomb'd in dust : e'en so ( alas ! ) this gasping nation lies under the pressure of sad maladies ! 't is sick at heart , yet seems averse to take that sacred physick , whose ingredients make diseases vanish , and would ward the blow which will , ( i fear ) produce its overthrow . ah! must our glory ( like a brittle glass reduc'd to fractions ) into atomes pass ! so rude a chaos ! an unform'd confusion ! threatning the whole with utter dissolution . once happy isle , i grieve at thy condition : where 's thy repentance ? where is thy contrition ▪ thou hast been counted our emanuel's land , the gospel seems on tip-toe now to stand , to bid thee farewel : must thy sun so soon be sett ! before it did approach to noon ! must that illustrious morning-light be gone , that spread it beams through all our horizon ? must wretched malice , and prodigious lust , must bare-fac'd pride , and impudent distrust , rob thee of this inestimable jewel ? how canst thou be so pittiless , so cruel unto thy self ? sin is the flaming dart that cuts thy veins , and wounds thy very heart . can sion chuse but send out mournful crys ? and weep thy downfal in sad elegies ? within thy bounds my tabernacles were built up , and i did long inhabit here . thy gospel-glory , and renown's gone forth into all parts and corners of the earth . thou mayst be justly stil'd the place of vision ? ( though made by foes an object of derision ) the joy of saints , the protestant's delight , the mark and butt of antichristian spite . but if the crown be ravisht from thy head , and romish clouds thy lustre overspread , what heart so brawny , but thy doleful cry must move to pity ? what relentless eye , can see thy fall , and not dissolve to drops ? o fleeting joys ! o dis-appearing hopes ! o hastning horrour ! o invading fears ! had i a sea of never-empty'd tears , my boundless , helpless grief wide open sets the sluces for its streaming rivulets . the very air , drest in prodigious forms , must groan in thunder , and must weep in storms . nature , of strong convulsions sickned is , to see this horrid metamorphosis ! where gospel pastors did some millions feed , must blind and sottish ignorance succeed ? must all their throats be cut that won't adore the hateful carcass of a rotten whore ? must all that execrate rome's superstition , be murder'd by a bloudy inquisition ? must such as won't to idols ●ow , be broke ? must flaming smithfield , belch out fire and smoke of martyr'd saints ? must all that will not turn ( with bibles and good books ) together burn ? must monkish torys , meer incarnate devils , possess our land , and pester it with evils , of such an odious and abhorred grain , that but to name 'em is a lasting stain ? must our renowned ministers give place to romish block-heads ? o the vile disgrace of such a change ! must an adult'rous priest belch out his mass , where they have preached christ must that absurd and irreligious tribe who fetter conscience , and regard a bribe beyond their souls , be leaders to our flocks ? must paultry non-sence , and those apish mocks , mis-call'd devotion , fill the house of prayer ? must pestilence infect our purer air ? must sodom be translated to our isle , and filthy priests our chastity defile ? must satans factors in a humane shape , on modest virgins perpetrate a rape ? must all our painful ministers be driven to fiery stakes , if they renounce not heaven ? must our dear infants lose their harmless lives in f●aming faggots , or with popish knives ? must guiltless bloud through all our streets rebound a mournful echo ? must the horrid sound of axes , whips , and dreadful scourges tear our aking hearts , and pierce the yielding air ! all this will be , if rome can but prevail ! amazement stops my speech ! my spirits fail ! i only can in interjections cry , i sink in trances ! o! i dy , i dy ! sion's children . ah ! how can we with any patience bear this sad complaint ? can any children hear their mother delug'd in a sea of grief , and not step in to give her some relief ! chear up , illustrious spouse , and be not cast into despair , by this approaching blast : christ is our captain , then we may be bold , in all our storms , he is our anchor-hold . but what 's this beast , of whom thou dost complain ? whence came he first ? and of what date 's his reign ? give us his marks , that we may surely know him , repel his pride , and quickly overthrow him with vniversal and vnited force , our armed legions shall impede his course . if god commands ( who do's the scepter wield ) wee 'll fight his battels , and dispute his field . in martial syllogisms our arms shall speak : wee 'll strom his wall , and make his pillars quake . araging anger in our bosom burns , patience provok't too much , to fury turns . sion . this beast above ( a ) twelve hundred years has bin my mortal foe , he 's call'd ( b ) the man of sin , ( a ) the most diligent and industrious searchers into the epocha , or beginning of antichristo as the learned mede , alstedius , mr. t. l. in his book intituled a voice out of the wilderness , mr. brightman , tillinghast , with several other eminent men , seem harmoniously to agree that the beast began his forty two months , or one thousand two hundred and sixty ( prophetical ) days or years , between the years 365. and 455. and therefore must consequently end in a short time . see mr. mede , page 600 , & 601. to confirm which , the witness of the best chronologers , historians and antiquaries concur ; as also the posture of the worlds affairs , the unusual working of things , and the awakening providences of god ; which makes us hope , as mr. withers affirms , that that glorious revolution will be in this present age. and though famous du moulin , and some others , speake not of the popes claiming the title of universal bishop , till about the year 604. or 606. when the traytor phocas by the help ●f boniface the 3d. murdered the emperour mauritius , ( in requital of which , the vsurper phocas gave the said boniface that blasphemous title , and decreed that the roman church should be head of all churches ; which platina a papist , and a writer of the popes lives agrees to ▪ as beda , de 6 aetat mundi , paul ▪ diacon . rer . rom. 18. histor . longob . lib. 4. 11. anast . bibl. vit. bon. 3. ado. aetat . 6. reg. chron. l. 1. aimon . de gest . franc. lib. 4. c. 4. ) yet the same du moulin seems positively to affirm , that the persecution of the church under the pope , shall have an end in ( or about ) the year , 1689. see his book entituled , the accomplishment of the prophecies , pag. 4. 12. thus term once expired ( saith he ) the truth that was apprest shall lift up her head afresh , and the witnesses shall be seen to stand up again , who shall astonish the church of rome , &c. ( b ) 2 thes. 2. 3. man of sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is an hebraism , and imports a person given up to impiety and wickedness , as pro. 24. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir scientiae , a man of knowledge , that is , very knowing , 2 sam. 16. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vir sanguinum , a man of bloud , that is , one arrived at a non ultra of impiety . this introducer of blind superstition , is stil'd in holy writ , ( c ) son of perdition . from hells abyss , at first he did proc●ed , as in the revelations ( d ) you may read : 't is he whom daniel calls ( e ) the little horn , by whom three more up by the roots were torn . ( c ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , son of perdition , is also an hebraism , and denotes , one designed for destruction , as a hopeless and graceless wretch . chrysost . on 2 thes. hom. 3. tells us , he is called so because he shall be destroyed piscator and erasmus think it may be expounded , one desperate , and past all hope of honesty — the perfect copy of his original judas , who is called the son of perdition , john 17. 12. for he seemed an angel , yet was a devil — he was no heathen , quitted judaism , followed christ , was an apostle , seemed to pity the poor , pretended great affection to his master , yet betrays him with a kiss , lov'd the bag , hatcht a villany able to rend the rocks , and make the earth quake — in which let all impartial men consider whether the romish antichrist does not exactly parallel him , ( d ) rev. 11. 7. the beast that a ascendeth out of that bottomless pit , &c. ( e ) du moulin , p. 379. amply demonstrates that the portion of the roman empire , which the pope hath under him hath such proportion in respect of the whole extent of the roman empire , as there is of ● to 10 , that is little less than the third part , agreeable to dan. 7. 8. the marks of the beast . first mark. the spirit aptly does characterize this mushroms growth , ( f ) declares he shall arise not till a day of great apostacy corrupts true faith and gospel purity : just so it happened at that very time , when romes proud prelate did attempt to climb to that prodigious grandeur which devours both regal , princely and imperial powers . that such a fall as then predicted was , did e're his rising , truly come to pass , some learned writers of their own confess , with detestation of their wickedness . ( f ) this is one way whereby we may know who the man of sin is , viz. he shall not be revealed until there come a falling away first , as 2 thess . 2. 3. the revelation of antichrist was then to be , when there should appear some eminent defection in the church . now antiquity clearly makes out when that apostacy was ; it began an very early : it is affirmed by some , the church did not continue a pure virgin , nor retained her primitive purity , longer then one hundred years . but however , all approved historians agree , that about the beginning of the fourth century , the apostacy of which the apostle speaketh , was visible , and fully manifested : joan. wolfius out of jerom , saith , that about the year 390. the law perished from the priest , and the vision from the prophet ; avarice and corruption crept into the church ; they condemned meats and marriage , and yet gave themselves up to luxurious banquets and uncleanness . in the year 326 , it was endeavoured in the council of nice , to cause bishops and elders to refrain from their wives . see alsted in chronologia testium veritatis . also the said wolfius alledgeth a saying out of augustine , applying it to the year 399. who speaketh thus : that religion about that time was corrupted with traditions land humane rites ; that the condition of the jews under the law , was easier then that of christians under the gospel . dionysius in an epistle hinteth that they were burdened with ceremonies and traditions that were obtruded and laid upon christians ; and that the sacraments both of baptism and the lords supper , suffered great mutation , and was grievously corrupted . also we find chrysostom declaiming against the bishop of rome , concerning purgarory ; which thing is applied to the year 410. or there abouts . besides , we find mention made of worshipping of images ▪ which is reprehended by one amphilocus bishop of iconium , as also by epiphanius , whom we find speaking thus : whence is this image-worship , and design of the devil ? and a little after , he saith , be mindful , my beloved children , that ye bring not images into the church , but bear about god in your hearts . the second mark. when romes great empire to its period came , the papal hierarchy ( h ) usurpt the same , by hellish craft he makes that seat his own , and forms regalia's to a tripple-crown . this man of sin in * gospel-times we know vvas but a hatching , and in embrio ; and e'er he could come to maturity , the † roman empire must dissolved be ; upon whose ruines he hath built his nest , an rais'd his rampant domineering crest . ( h ) the second thing that was to precede the coming of antichrist , was the taking away of the sixth head , viz. the heathen empire , which in the apostles time * did let or hinder his rise ; he that now letteth will let , until he be taken out of the way , and then shall that wicked one be revealed , &c. the empire ( saith du moulin ) which did bear rule , must be abolished , and out of the ruins thereof the son of perdition is made manifest , and exalts himself : the emperors hindred him , but the empire being decayed in the west , and diminished in the east by the saracens , the pope found means to seiz upon the chief city of the empire , together with great part of italy , and to devour the neighbouring churches and realms at his pleasure . du moulin , ubi supra , p. 119. that this was the general opinion of antiquity , may be seen in tertullian , lib. de resurrect . cap. 24. chrysost , 4 sermon on 2 thes . the greek scholiast . in loc . august . de civitat dei , lib. 20. cap. 19. iren. 11. quest to algasia , lipsius , &c. he that would see more particularly how the bishop or rome hath made his market by the ruine of the empire , let him read signonius his history of the kingdom of italy : in the beginning of his third book he shews how pope gregory the second , because the emperor opposed his setting up of images in the church , forbad the people to pay tribute to him , and not so much as once to name him in their publick service , du moulin , p. 157. this then being out of question , to wit , that the roman empire whereof st. paul speaks , is already ruined , and that the bishop of rome thereupon rose to that height of pride and blasphemy , it must needs follow that the son of perdition is revealed , and that this is he . the third mark. at first from mean estate ( 1 ) this beast arose , came from the earth , and did at length oppose the former beast , the roman empire ; he by help of lombards chac'd from italy , us●rpt his seat , appropriates his power , and doth the saints ( as bad as he ) devour . popes tragicks are the second part of his . as if that soul by metempseuchosis ( 2 ) surviv'd , and were translated into this . now let all judge if antichrist become that sees these marks upon the beast or r●me . ( 1 ) this beast ( saith du moulin ) rose from a small beginning and mean estate , signified by a little horn in daniels prophecy , and in the revelations of st. john by his rising out of the earth , according as the latines call such as get up from a little , terrae filios , as mushromes or toad-stools , pag. 259. now who is there but knows how mean and poor the bishops of rome were , before they came to be earthly monarchs ? then when they had not one foot of ground , that the emperour caused them to be whipt , imprisoned , banished , &c. but by degrees to what a mighty height did he rise ? he exercised the power of the first beast by little and little , he took the empire upon him , ( 2 ) sat down in his very seat , assumed his habit and shoes of scarlet , and counterfeited the actions and rights of the roman empire : casting off his crosier-staff , he takes to hisself a crown , and is cloth'd in scarlet , which was proper to the emperor : the emperor had a senate ●lad in scarlet , and he hath a senate of cardinals clad in cloth of the same colour , and in many other things he seem'd to represent the first beast . the fourth mark. ( 1. ) he doth exalt himself above all those call'd gods on earth , does by his ( 2 ) bulls oppose all regal edicts , that receive not their obliging sanction from his papal chair , he like a peerless potentate does now make sov'raign thrones , and crowned monarchs bow . ( 1. ) this is notorious to the world , though the brevity of notes admit not room for many examples . ( 2. ) pius the fifth , sent a bull to depose qu. elizabeth . see jewel's view of sedition , and cambden's eliz 1570. tom. 1. gregory the 13 labour'd secretly to rnine her , id. ibid. anno 1378. tom. 1. sixtus 5. gave her kingdom to the king of spain , anno 1588. ibid. clement 8. strictly commands that none should inherit the english crown , how good soever his title be , unless they be sworn and resolved papists , he words are thus : nisi ejusmodi esset , qui fidem catholicam non modo toleraret , sed omni opp & studio promoveret , & studio promoveret , & more majorum jurejurando se id praestiturum susceperet . camb. ann. 1600. tom. alter . ( 3. ) some hold his stirrup , ( 4. ) some are made to wait three frosty nights bare-footed at his gate . ( 5. ) imperial heads lye prostrate at his beck , and to his trampling feet submit their neck . ( 3. ) pope adrian 4. made the emperour frederick 1. to hold his stirrup , and chid him for holding the wrong one , balaeus in act. rom. pont. in vit. adrian 4. ( 4. ) gregory 7. made the emperour henry 4. his empress and child , to wait 3 days and 3 night , in a frosty season , bare-footed and bare-legged , before his gates , before they could get audience . id. in vit . gregor . 7. ( 5 ) alexander 3. made the emperour fall upon the ground , in the temple of st. mark at venice , the whole people being present , and puts his foot upon his neck , uttering the psalmists words , psal . 91. 13. thou shalt tread upon the lion and the adder , the young lion and dragon shalt thou trample under feet , id. in vit . alex. 3. see 40 examples of this in the learned dr. white 's way of the church . p. 18 , 19 , 20 , 21. the fifth mark. another mark , he in gods temple sits , boasting himself a god , and counterfeits true holiness ; when he assum'd the throne , there was a temple ( * ) of the holy one in rome , and did continue so , till they displaced christ , ( † ) and flung his truth away . 't is expresly latd down by the apostle , as an undoubted mark of the man of sin , viz. that he should sit in the temple of god. chrysost . is very express , hom. 3. 2. thes . 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , not in jerusalem but in the church , so oecumenus , de rom , lib. 3. cap. 13. and theoph. theodor. ambros . primus anselm . severian . apud imsum . besides it was to be in a c●with 7 hills , and where 7 kings of supream magistrates were or had been , which agrees to no city ty but rome , as is demonstrated by peter du moulin and others ; if it be objected , that the church of rome at the time of antichrists rise , could not be the temple of god , because upon the great apostacy that denomination ceases , it is answered ▪ it might be called the church and temple of god then , though the presence of god and the true religion and power of godliness was gone it might retain the name ; as royal palaces keep their names when ruined ; ' its said , i sa . i. 2 i. how is the faithful city become an harlot ? could she be a faithfull city and a harlot too ? the meaning is , she was so , but now thus ; so matth. ii. 5. mark 7. ult 't is said , the blind see , the deaf hear , the dumb speak , the lame walk , &c. that is , they were so , but now otherwise ; a woman keeps her husbands name though divorced for whoredom ; so rome ( * ) was gods temple & christs church , but when she espoused another head , and cast off her first husband ( † ) and the true faith , she became an harlot and synagogue of satan , though bearing still the name of church and christian also . see an excellent treatise , intituled , the man of sin , printed 1677. pag. 40. &c. the sixth mark. this is the beast upon whose back the great inticing strumpet rides in pompous state ( * ) by him she was supported all along , by his imposture she was rendred strong . ( * ) so he carried me away in the spirit into the wilderness , and i saw a woman set upon a scarlet colourd beast , full of names of blasphemy , having seven heads and ten horns , rev. 17. 4. i will shew the mystery of the woman , and the beast that carrys her , vers . 7. this mark that ( † ) notion throws quite out of door , that says the beast shall not arise before the desolation of the scarlet whore. ( † ) it hath been a received opinion of some christians of late times , that the beast who is the antichrist or man of sin , shall not arise till the whore is destroyed , and that when he comes he shall only reign 3 years and a half . which notion may seem strange to all considerate men ; because that beast who is of the 7th . and an 8th . all confess is the man of sin : and how evident is it that this very beast bears up , and carrys the whore from first to last ? besides , consider 't is said , the 10 horns of this very beast's shall hate the whore , and make her desolate , how could the horns hate or hurt her , if the beasts rise not till she is destroyed ? can there be horns and no beast ? and besides , should this notion be received , it might seem strange that the holy spirit passeth by in silence , and takes no notice of this horrid monster , or succession of popes , that have continued so long , having all the marks and characters so clearly upon him of antichrist . if any should say , he doth not deny christ come in the flesh . i answer , in a mystery he doth , and particularly , in his ordaining of sacrifices , as it was under the law , which cease all when the antitype came , and by assuming the place of christs supremacy and government . the seventh mark. the holy spirit most expresly faith , in later times some shall renounce the faith . that by the spirit of seduction led , doctrine of devils through the earth shall spread , that belch out falshood in hypocrisie and many thousands do deceive thereby ; forbidding marriage , ( * ) and the use of meat , which god ordain'd for every man to eat . ( * ) this is an undeniable mark of the son of perdition , viz. that he shall forbid marriages , and command to abstain from meats , and who it is that commands to abstain from meats , and who it is that suffers not his clergy to marry , and forbids the eating of flesh on some eertain day and seasons of the year , is known to all . the council of chalcedon saith ( conon . cap. 16. ) ut nec deo dicata virgo , nec monachus nuberit ; that no nun or monk shall marry . bellarmine in his 34. cap. of the book of monks , stiles the marriage of clarks and monks by the name of sacriledge ; and affirms , that they sin less which commit fornication after they have once taken a vow , than they do which marry ; nay , and in the 19 cap of the first book of clarks , he saith , that the marriage of saints is not without some sin , pollution and uncleanness . the general council assembled at trullo , to make canons , tell us plainly in the 13 canon , that in the church of rome , whosoever will be a deacon or priest , must first protest that he will never any more after that have to do with his wife , & — if a man be found to have broke the ordinance of the church , by eating flesh in lent , especially in the week which they call the holy week , the priest , saith my author , hath no power to absolve him , &c. this doctrine of the pope , as ' its a mark of antichrist , so'its expresly called the doctrine of devils . the eighth mark. he 's not content to be supream below , and make all scepters to his crosur bow ; but th' impious wretch is grown so bold that even he dares affront the majesty of heaven . what god commands , this imp of hell controuls , condemns the sav'd , and saves condemned souls : himself he places in jehouah's ( a ) throne , as chief of all , as second unto none . ( a ) he shall oppose and exalt himself above all that is called god , or that is worshipped , shewing himself that he is god , 2 ▪ thess . 2. he shall speak great things against the most high , dan. 7. 25. that the pope is guilty of opposition to , and emaltation of himself above the majesty of god , is made appear by divers worthy writers ; the very life and soul of popery seems to run in this vein . the lord jesus ( saith one ) is made a very lacquey to the pope , he changes times and laws at his pleasure . god says , thou shalt make to thy self on graven image , &c. the pope takes away that commandment , and declares ' its lawful to worship images . the lord bids us search the scriptures ; the pope opposeth this , and forbids the reading of them , nay burns to death those that do read them ; and to prevent it , locks them up in an unknown tongue . god pardons sins upon repentance , the pope without , for a sum of money . the pope can invest a sorry priest with power by uttering a few words to make a god , to turn bread into the real body of christ , and have power over him to do with him what he pleases when he hath done , and he can't deliver himself out of his hands . a brace of keys he carrys in his hand , to shut and open at his own command . he curses and absolves , he binds , releases , puts down , advances whomsoe're he pleases . this is th' apocalyptick beast , that claims sublimest titles , and blasphemous names , with matchless pride , and peerless impudence , he does for money with gods laws dispence to fill his purse ( o shameless avarice ! ) all sorts of sins he values at a price ( b ) ( b ) what sin is it but the pope takes upon him to pardon for money ; besides be makes , the detestable sins of treason and murder , if it be done in zeal , and by his authority , for the promotion of the pretended holy church , meritorious , canonizing black and brutish sinners for saints , in his kalendar , he exalts himself above the word of god , he usurps gods seat , by giving what interpretation to gods law he pleases , which he makes of equal authority with it . the ninth mark. false miracles and lying wonders too this grand deceiver does pretend to do ( a ) he fain would make th' abused world believe , that he with ease can make a dead man live . they do such things , their sottish legend saith , as far exceeds all truth or humane faith ; their nature , number , circumstances all , done by atchievments dabolical ; their senselss fables , arrant fopperys , are meer impostures and apparent lyes . this is an engine which the granceless wretch does spread abroad , the sons of men to catch : and god lets such those horrid lies believe , who gospel-truths would not in love receive , that they might perish and be damn'd thereby , the just desert of such iniquity ! ( a ) even him whose coming is after the working of satan with all power , and signs , and lying wonders , 2 thes . 2. 9. bellarmin ( de not ▪ eccl. l. 4. cap. 14. ) maketh miracles one infallible sign of the true church ; md certain i am , the false and lying wonders of the roman church , clearly sheweth the pope to be the antichrist , or son of perdition . i have not room here to enumer ate many of them , only take one or two , by which you may judge of the rest . one becanus's head being off , st. itas prayers made it come posting through the air , stand by the body , and she joyned them fast again , so that in one hours space the man became as lively as ever be had been in all his life . st. anthony's arm , that precious relick at geneva , was kiss'd and worship'd with great devotion , whilst popery kept its ground ; but when the gospel came , and the relick was produced , 't was found the pisle of a stag , calv. de reliq . propinitium . possibly you may have heard of the wonders that relick had done ; and of st. decumanus , who carried his own head after it was cut off , to a spring , and there washed off the bloud from it . a country curate , saith erasmus , getting crabs , and fastning candles to their backs , set them a crawling up and down the church-yard at night , and in the morning , after he had taken them in again , persuaded the people that they were poor distressed souls in purgatory , you must think such that wanted masses and almes ▪ saith my author ; ye know the proverb , no penny , no pater noster : a fit miracle to pick the peoples pockets . lib. 22. jo. epist . p. 1529. in epist . edit . basil . a maid coming into a garden , and taa lettice to eat it , crusht the devil between her teeth in the lettice ; and this poor devil , saith du moulin , whom she belike swallowed down together with the lettice , being commanded to go out , and checkt by equitius , excuseth himself , saying , alas ! what hurt did i ? i was sitting quietly upon the lettice , and she came and bit me , the fault was in her for not making the sign of the cross when she gathered the lettice . moreover , these ridiculous impostors affirm , that when the body of pope formosus was carry'd into st. peters church , all the images of the saints that stood there , did him obeysance ; but above all , the miracle of the ass that left his provender to worship the hoest , seems most ridiculous to king james : see his apology , &c. many of their pretended miracles were wrought , as writers intimate , about the 4 and 5 century , and were contrived to confirm the popes headship and universal supremacy , together with their idle storys of purgatory , images , praying for the dead , &c. those that would see more , let them read du moulin , also a late book intituled , the man of sin. the tenth mark. his out side 's smooth , he 's garb'd in sheeps array , but in wardly a rav'nous beast of prey . he has a mouth ( a ) wherewith he speaks great things , blasphemes the glory of the king of kings . ( a ) and there was given unto him a mouth speaking great things , and blasph●nys , rev. 13. 5. and he opened his mouth against god , to blaspheme his name and tabernacle , and them that dwell in heaven , ver . 6. he shall speak great words against the most high , dan. 7. 25. this mark of the beast is apparently seen in the pope , in those insolent and blasphemous titles he assumes to himself ; he is called christs vicar , or his viceroy and lieutenant . bellarm. de rom. lib. 2. cap. 31. foundation , head , and husband to the catholick church ; hid holiness , that can be judged by no man ; though he draw an innumer able number to hell , who shall say to him , what dost thou ? what would you think to hear him called , the lion of the tribe of judah , the root of david ? so begnius one of his bishops courted pope leo the tenth , and thereupon bad the daughter of sion not to weep , saying , god had raised to her a saviour ▪ see council later ▪ sub leon 10. sess . 6. ap . sur . he is frequently called by those of the romish church , our lord god the pope . exter . joan. 22. tit. 14. c. 4. and as touching his blasphemies against those that dwell in heaven , to wit , the saints of god , 't is evident that they are continually branded for hereticks schismaticks , and what not . the eleventh mark. 't is he that aims at th' utter dissolution of precious saints , by bloudy persecution , that does pronounce no christian fit to live , unless they do his beastly mark receive . forbids all traffick , none must sell or buy , except th' adorers of his hierarchy . this mark the pope doth in his forehead bear of which full proof , is extant ev'ry where , the numbers he hath ( a ) murder'd do surmount the stricttest of arithmeticks account . they stain'd each nation with a crimson floud and swelling current of my childrens bloud . ( a ) he shall wear out the saints of the most high , dan. 7. and caused as many as would not worship the image of the beast should be killed , rev. 13. 5. we find upon record , that pope innocent the 3. within the space of a few months , made more then 200000 of the faithful to be slain , who they called albigeans , he had made all europe to stream with bloud ; in st. bartholomews massacre , in the year 1572m more than 80000 were slain in cold bloud ▪ see du moulin p. 246. 247. the duke de alva ( s●ith he ) played the butcher in flanders , and under the shew of catholick zeal , slew millions of people , in recompence where of the popesent hem a holy sword and consecrated gloves ; besides the infinite numbers slew in other places , by wars , bloudy massacres , and otherwise , of which you will hear more hereafter ; so that by this time sure all may conclude antichrist is come , and that this is he in whom all the marks and characters do so fully meet , which the holy ghost hath given of him . sion's sons . these marks are so notorious that we can say of the romish pope , he is the man : for these characteristicks truly are to him ( and only him ) peculiar . this raging monster is that beast of prey : shall we arise to take his strength away ? that hath so long time tyrannized thus ( with hellish fury ) over thee and us ? self-preservation is , by every creature esteem'd a sacred principle in nature . each free-born mind , must at those tyrants spurn that would infect their souls , their bodies burn . why should this beast still rage and domineer as he hath done , without controul or fear ? sion . you are to wait for gods great dispensations , at whose disposal is the fate of nations ; his time is best , and in due season he will bring this beast to his catastrophe . he sits in heaven , and beholds with scorn , this rebels pride . his glorious son that 's born heir of the world , and prince of kingdoms too , shall surely reign , because it is his due ; for all to him the soveraign rule must yield ; he shall the crown and royal scepter wield : nations shall serve him ; kings that have abhor'd his name , shall pay him homage , as their lord. to jesvs all shall bow , he shall be king , and to poor sion shall redemption bring . till this beasts month , and latest hour be spent , no humane weapon can his rage prevent . to suffer persecution i 'm appointed , till instruments are chosen and anointed for my deliverance ; your work 's to pray , and be prepared for that blessed day ; when babel falls , and sion is restor'd to height of favour , with her blessed lord. the day approaches , and if you would win renown by fighting , then encounter sin ; that home-bred foe , which in your bosome lurks , and like the venome of an aspick works through all your vitals ; 't is the capital and grandest foe , that would betray you all ; it corresponds with those that do expose to torments , all that with the bridegroom close ; till this is conquer'd , i shall not arise , nor be deliver'd from mine enemies . this traytor makes my very heart to faint , and does occasion most of my complaint ; for by 's conspiring with the beast and devil , i am surrounded with the present evil . besides these foes of my forlorn estate , there is another strong confederate , the proud , imperious and insulting whore , of whom i made a sad complaint before ; she with lascivious looks and wanton eyes prompts on to lust and all debaucheries ; by her salacious and bewitching charms she does intice great men into her arms , corrupting princes by her incantations , destroys the brave nobility of nations . great god asist me , e're my spirits fail ! that i the state of monarchs may bewail , who to her yoke yield their illustrious necks , and move ( like vassals ) at her sawcy becks . oh! they that should my nursing-fathers be , are executioners of cruelty , by this whores influence , the civil power is made a dreadful engine to devour the saints of god , and kick at the creator ; but let them know that sovereign arbitrator of all their destinies , is great and just , and can , at pleasure , tumble them to dust . what pity is 't that dukes and noble peers , with other heroes , should for many years thus truckle to that proud , usurping whore , and for her sake inslave themselves ? nay more , exhaust their treasure , and debase their name , and bring themselves to such reproach and shame , by thus ingaging in her hellish plots , which fastens on them everlasting blots . that shameless strumpet , whose accursed wiles trappans the conscience , and the soul beguiles , when she involves them in the deepest guilt , she does pretend to wash away the filth , by impious pardons ! yea , to such an height does she bewitch men , that the very sight of tyburn , cannot move them to confess , their load of guilt and horrid wickedness ; it is her art , when they are parting hence , to steel their fronts with shameless impudence . when they are drawn to a deserved death , with lyes she makes them to resign their breath . she makes them drunk till they forget their fears , her agents buzzing in their doubting ears ; who ( like ill angels ) round about them hover , for fear they should her rogueries discover . when some are stretcht upon the fatal block , and justice ready to discharge the stroak ; such is the strength of her inebriation , that they ( oh horrible ! ) on their sa●vation . protest they 'r innocent ! when all the while no treason ever did appear more vile , then that for which impartial justice hath judg'd them ( as traytors , to deserved death . rome ( by their frantick resolutions ) would out-face the sun , and baffle ) if she could ) the clearest proofs , and solid'st evidence produc'd by heav'ns unerring providence . ah! cruel mistress of deluded souls ! that 's not content to make them arrant fools to lose estates and lives , but must thereby make them stab conscience , when they come to dye . she , to encourage treasons , does prefer those traytor-martyrs in her calender . sions sons . this whore and beast in interest are so join'd , that many puzzl'd are , which way to find , whereiny the differ , pray tell us therefore , how is the beast , distinguished from the whore. sion . ( a ) the pope's the beast , usurping over all , a power supream and magisttraticall ; this scarlet beast does in the strictest sence , lay claim to secular preheminence . the roman empire lost the ruling seat , the pope usurpt it , and from thence grew great , all kings that he could by his craft allure , receive their power ; and investiture , this whore cannot be the beast . ( a ) 1. because the beast is exprest in the masculine gender , the man of sin , the son of perdition , and the beast that was , and is not even he is the eight and of the seven , i. e. he came up by means of the liberty and large revenues the seven heads , viz. the christian emperors gave to the ch● rch and church-men , though a diff●rent and distinct sort of government to all before it , but mystery babylon is exprest by the feminine gender , a woman a whore , mother of bar●●● ; i saw the woman drunk with the blood of the saints , 〈◊〉 and when i saw her i wondered , &c. 2. the angel describes them distinct , the one from the other , a beast and whore , i john saw them as clearly distinct as a beast is from her that sits upon him , and i saw a woman set upon a scarlet coloured beast , rev. 17. 3. 3. if the beast and whore were 〈◊〉 and the same , then the whore sets up and rides upon her self ▪ then which nothing can be more absurd and ridiculous . 4. there is as real a difference between the man of sin , and the wh●re or false church , as is between christ and the true church : the beast or anti-christ is the head , the whore is the body ; and indeed it was by renouncing the headship and government of christ jesus , and espousing , owning , and swarming to the headship and supremacy of the pope , that first gave the church of rome , the denomination of a whore ; for a woman that has two heads , two husbands can be no other . 5. moreover t is evident that the beast shall remain though in captivity , his power being taken away after the whore is destroyed . and burned with fire , rev. 1 ) . 19 , 20● dan. 726. from him : the whores , th' ( b ) ecclesiastick state , or romish hierarchy , that take her seat upon the back of this ten horned steed , ( which gores my side , and makes my children bleed . ) ( b ) though 't is granted the magistratical power ●f popish kings in large sence is singified by the beast who do support the ecclesiastick state or false church , yet originally it more strictly resides in the pope , for by a ●olentary submission to him : he is become their master , as du moulin , page 161. observes their crowns being at the popes disposal , who takes it , and gives it ( saith he ) to whom he thinks good , which things have been noted by buicciardine , that famous historian , in his history of the rises and advancements of the pope . sions sons . shall we ( indanger'd by her plots ) arise to curb this whore , that our great god defies ? why should her treasons any more annoy thy precious saints and nations thus destroy , le ts make her drink in that invenom'd cup she fills for us shall she not swill it up ; will none fall on , provok't by flaming ire , to eat her flesh , and burn her in the fire ? sion . vvho instrumental in that work shall be ; read well the sacred scriptures , you may see rev. esa . jerem. and since the matter you do understand , it brings me comfort on the other hand : as 't was fore-told in sacred scripture story you are inlightnen'd with the angels glory ; as for my children who before did live , light from this angel they could not receive . my children brought forth in the latter days , shall do great matters to jehovah's praise . i see some good men do desire to know the time when they this whore shall overthrow ; i cannot blame them for this very thing , to the whole world it will much glory bring . then shall the gospel through the earth be spread and men instead of husks shall feed on bread ; god's worship shall its freedom then enjoy , rome's locust then shall you no more annoy . there shall be then a wonderful increase of sion's glory and of israel's peace ; then shall my children in sweet consort sing anthems of joy to the eternal king. no names then of distinction more shall be , but speak one language all they shall agree in peace and oneness and blest harmony . but to reply to what you have requir'd , at present you must keep your selves retir'd make no attempts untill the lord on high , does give you strength this babel to defie . you now do seem to lie as persons dead , as being unable to erect your head : but then you shall appear to be alive , the spirit of the lord shall you revive : god hath ( i know ) set down the time exact , when hee 'l begin this strange and dreadful act , to the confusion of your enemies . when god shall call his witnesses to rise ; then from the heavens , they shall hear a voice , which shall make all their spirits to rejoyce . then shall they have so evident a call , that they straight way shall on this strumpet fall . with patience therefore wait upon the lord , until his saving strength he doth afford . to him you are to make your supplication , for from him only is my expctation . o sigh with me , and in your spirits groan , and send strong crys up to his gracious throne : give him no rest till , ( in those glorious days . ) of all the earth , i 'm made the only praise . and i 'll lift up my voice to god on high , and make my moan to him , and thus will cry . sions prayer . o lord of hosts , consider my estate , let me remain no longer desolate . have i not been most precious in thy sight ? o do not therefore my petition slight ; o let thy bowels , to thy children move , in tender token of parental love . shall sion totter ? and the beast grow steady in his proud seat ? hast thou not try'd already ? what some advantage , or what gospel good , is to be hop'd for , from the wicked brood ? canst thou expect they 'l serve thee better now ? are they more like to bless the world below ; then thy poor sion ? if their measures be repleted brimful of iniquity , then by just forfeiture , their right is gon , to earthly power , and dominion . will these thy saving gospel truths preserve ? or in pure worship at thine altars serve ? will these protect the innocent and good , and not provoke thee with their crying blood ? will they make judgment in right channels go ! extirpate vice ? make righteousness to flow like mighty streams ? are they in covenant with thee ? or wert thou ever pleased to grant them any promises that they should wear the sacred badges of thy name ? and bear the soveraign rule ? will fathers , and young men , within thy church , be priz'd and honor'd then ? shall they not rather , by their barb'rous hands , be butcher'd , for obeying thy commands ? will not thy childrens souls in danger be of swift damnation , by rome's blasphemie ? if laud on earth and praises will be given , if hallalujahs will be sung in heaven , to thy great name , for raising babylon , and bringing sion to destruction : if then the door of grace , be open'd more , for mens salvation , then it was before . if sinners access unto the blessed jesus , be made more free ; if cure of soul diseases be then more eafie , then let sion fall . and rome usurp dominion over all . but if in sight of thine all-seeing eye , their monstrous crimes are of so black a dye : if from their very springing , they have been , the vilest wretches , and the worst of men : if for the future they intend to be the perpetrators of all villany . if their black sins , of gross idolatry , pride , horrid murthers , and adultry , mount up to heavens great imperial throne , if thy oppression makes thy churches groan ; if they will burn thy scriptures and suppress all books that treat of gospel holiness ? if guiltless souls of every sex and age , will be made sacrifices to their rage ; if they are foes , without thy covenants , if they will trample on thy precious saints ; if they ( because thou didst not hear and save thy praying sion , from a sinking grave ) deride thy glory , and blaspheme thy name , and put thy faithful ones to open shame . deut. 32. 36. then hear o lord , thou see'st my power is gone , in thee i trust , besides thee there is none , that can thy sion , from her foes deliver , o draw some flaming arrows from thy quiver to quel the pride of this oppressing crew , thy mighty arm alone can them subdue . on thee i fix an absolute reliance , do thou but help , i 'le bid them all defiance . hear and consider , for thy mercy sake , on gasping sion some compassion take . i have been ransom'd with the precious blood of thy dear son , and fill'd with heavenly food . o lord i pray , thy churches sins forgive , and in sweet concord let thy children live ; teach them true saving knowledge from thy word that they may worship thee with one accord . thou canst the prostrate raise , and cure his wound for nothing difficult for thee is found . thou knowest my grief , o lord incline thy ear , revive my hope , and chace away my fear . in achors valley open thou a door , and make me sweetly sing as heretofore ; i pray thee break the bonds of my distress , and lead me from this dolesome wilderness . o let me shine like sols illustrate light , and be 's an army terrible in fight . pull off that vail that does thy sion cover , those clouds , o scatter that i may discover what thou doest mean by this thy dispensation , and what my work is in this generation . it s time for thee to plead thy peoples cause , when wicked men make void thy righteous laws . thou canst destroy them with their brimful cup , and lofty cedars , by the roots pull up ; but lord remember for to spare thy vine , that spreading plant which thou hast chosen thine , make that to flourish and be ever green , and full of clusters as before 't has been . from egypt thou hast brought it heretofore : from thence i pray deliver it once more , let thine hand plant it , give it steadfast root , that all the land may feast upon its fruit ; o let its cordial juice the nation fill , and let its boughs o'reshadow ev'ry hill ; from sea to sea do thou her branches send , and her , from all her enemies defend ; make up her hedge , her fence , be thou a wall , to keep her from the violence of all rapacious bears , and from the greedy boar that would destroy it , and its fruit devour . lord from on high thy lovely vine behold , thin own plantation , valued more then gold ; canst thou deny thy helping hand the while wild beasts thy vineyard ravage thus and spoil , i am chrst's spouse , his undefiled one , canst thou permit me to be trod upon ; 't is by thy grace i am intitled so , great god relieve me , and divert my wo , i am surrounded on all sides with pain , o let me see thy lovely smiles again . thou hast withdrawn the beamings of thy grace , and wrapt in clouds the splendor of thy face ; o this has caus'd such anxious grief and smart , as tears my soul , and rends my very heart to tears of blood , whilst thou the glorious sun of light art hid : o whether shall i run , for beams of comfort in this dolesome hour ? whilst i lye delu ' d in this brinish shower more would she speak , but her great passion ties her mournful tongue : the flood-gates of her eyes in chrystal streams do represent an anguish , that makes her vital operations languish . sunk in despairing sounds , she scarce appears to breath or live , but by her sights and tears , sions sons . mourn , mourn o heav'ns ; and thou , o earth bewail and weep ye saints untill your spirits fail , for she that is the glory of the earth , of the most noble and illustrious birth , lyes sadly weltring in a deep despair , her grievous sorrows , can no tongue declare , o that our brethren would , but hasten hither that in gods fear we may confer together you must needs grieve , when her complaints you hear do not your hearts dissolve into a tear ? do not your eyes like to a fountain stream ? and all your joys , turn to a mourning theme ? does not your nightly rest from you depart ? are you not pierced to the very heart ? are you not in the depth of bitterness , because of sion and her sore distress ? how can your hearts delight in thins below ? how can you sleep in peace as others do ? how can we comfort have , or pleasure find ? or how can we the worlds concernments mind ? how can we eat or drink with hearts content , and not with grief poor sions state lament ? how can we bear our mothers doleful cries , she sighs , she sobs , she languishes , she dies , in dreadful agonies , in bitter pain , how can we brook her enemies disdain ? she is reproached by ev'ry drunken sot , and thrown away like to a broken pot. she is depis'd and trod upon like dung , the drunkard on her makes his dayly song : but christ will turn and will expostulate the case with sion , touching her estate . why art thou sometimes up , then down again ? sometimes at ease , sometimes in bitter pain ? they 'r doubtless throw's chear up and do not fear for thy deliverance is very near . those lab'ring pangs shall speedily be o're , fear not , thou shalt not dye , one , or two more shall bring that child into the world , which thou hast trave'ld with in bitter pangs till now . address they self to god , for surely he from these thy tortures will deliver thee , 't is he a lone that brings unto the birth , and do's give strength and vigour to bring forth ; then stay thy self upon this blessed lord , his gracious help he will to the afford , upon his promises do thou depend , and thou shalt see deliv'rance in the end . these words of comfort like a cordial wrought and to her sences , mourning sion brought , with languish'd looks , she casts a weeping eye upon her children , and reaues her crie . sion . i am affraid my god hath me forsook , my sighs he minds not , scarce bestows a look . his former pitty , he hath quite forgot , his anger 's kindled & his wrath is hot ; when that burns sore , how can i choose but mourn ? how am i spoil'd , how am i rent and torn ? ●m like a ship with raging tempest tost midst rocks and sands , just ready to be lost : where ev'ry bellow does present a grave , and death in triumph rides on ev'ry wave . ah! but i am , engraven on his hand , and in his sight for evermore shall i stand . awake , o arm of god , and do not stay , my sorrows are so great , o say not nay , hear me , dear jesus , unto thee i crie , unless thou save me , i must surely die , christ . in glorious regions of approachless light where joys unmixt with perfect love unite ; there do i sit , there do i see and hear what kings and potentates consulting are , ●esounding in mine ears continually , ●hear a bitter , and complaining cry . i feel my bowels with compassion move , and therefore 't is the voice of one i love , she whom i purchased with my dearest blood ▪ seems drencht in tears and drowned in flood ▪ some grievous sorrow , or great tribulation , extorts from her this doleful lamentation , enough to pierce my tender heart again . and make the temple rend once more in twain ▪ alas poor sion ! thy sad voice i hear , i 'le come and help thee , for i know thy fear , and what occasions these thy lanquid moans , i know thy sorrow , and i hear thy groans . 't is i can still the blust'ring winds and seas , and in thy greatest anguish give thee ease . 't is i can wound , and cure ; i build , i break , i kill , i make alive : i give and take . and can ( if i think fit ) make nations shake , and kingdoms totter , reeling to and fro : i for thy sake , strange things will quickly do . in thy affliction , great distress and pain , of which thou dost , so grievously complain , i am afflicted : what they do to thee . of hurt or wrong , i take as done to me ; i tender thee as th' apple of mine eye , fear not therefore , thy proudest enemy . although with foes thou art environ'd now , all power and wisdom is mine ; and i know how to strengthen thee , and make them all to bow ▪ i will arise and shew my soveraignty ; i le make them to the rocks and mountains fly ; though with the powers of hell they have combin'd i will pursue them , & they shall not fiud a hiding place my vengeance to avoid , till by my fury they be all destroy'd i will bring down each high and lofty head , their mighty ones like mortar i will tread . thy cause i le plead , though silent i have stood , i le be reveng'd for all the righteous blood , that has run down like to a mighty flood . and therefore now ; i le make no long delay , what 's due to justice , they shall surely pay ; besides the bloody wrongs thou dost repeat the crying martyrs loudly do intreat me to avenge their blood , therefore i will come down in fury , and those monsters kill ; then , thou before me very strong shalt wax , for i le make thee my dreadful battle-ax . thy horn shall iron be , & thy hoof brass , with which thou shalt tread down the serpents race . thy sons that scatter'd o're the earth throughout , i will soon gather with a mighty shout . the mighty they shall overcome with slings , and bind in fetters perfecuting kings . ill lay thy stones , with colours fair and sure , thy strong foundation shall be saphyrs pure : although i seem'd to have forsaken thee , yet , from all bondage i will set thee free , though i have thee afflicted heretofore , i le turn my hand upon the bloody vvhore ; because thou dost my holy name profess , ill break in peice them that thee oppress : arm'd with commission from the great jehove , i will come down and all thy griefs remove . all weapons form'd against my sion , shall unprosp'rous prove , for i will break them all . i 'll teach thy children , give thee lasting peace , converted gentiles shall the church increase . though wicked men with words do thee deride , thy borders i 'll enlarge on every side . each hungry soul with plenty i will feed , the earth i will divide among thy seed . i 've promis'd that they shall the world possess , and will perform it now in righteousness . i will descend unto my holy hill , the earth with knowledge i will quickly fill . i will supperss al luxury and riot , the heathen in my presence shall be quiet . above all kings i shall exalted be , and rule the earth with soveraign majesty . when all the kingdoms in the world are mine , then thou in beauty like a queen shalt shine ; and with thy children in sweet consort sing , triumphant hallelujahs to your king. sion . o matchless grace , and love beyond degree ! now i am certain there is none like thee , in heav'n or earth , were there ten thousand more for thou hast found a salve for every sore . transported by thy love , with joy i cry , my ravisht spirit must exalt the high . and mighty lord , by whose unbounded grace , my hearts enlarg'd to run the blessed race ; thou shalt conduct me to thy living springs : from thence i 'll mouant up , as with eagles wings , vnto the heavenly mount of faith's desire , where i thy grace and glory will admire ; then i 'll descend from those abodes above , to be embraced in the arms of love. i 'll hold thee fast , and never let th●● go , for by thy loss , o what a depth of wo did i sustain ! in what a dreadful case was i , when thou didst hide thy glorious face ! thee having , though nought elsn what have i not ? without thee , though all else what have i got ? lord having all things , and not thee , what have i ? let me enjoy but thee , what further crave i ? without thee nothing is of worth to me ; all things are vile — when once compar'd to thee . to be thy portion , lord , thou didst me chuse , and thou my portion art : i 'll ●●'re refuse so rich a grace : thou art my heritage , thou art a god of love from age to age , and therefore evermore i 'll dwell with thee , for thou alone , my hiding-place shalt be . in time of trouble and of fury great , i will unto thy holy name retreat ; which is a sure defence to all that fly with care and speed from their iniquity . when i was down , thou lift'st me up on high , and i thy name will therefore magnify . o lord , with patience i will undergo their indignation , for i well do know i have provok't thy great and glorious name , which is the cause that i do suffer shame : although at present i am low and mean , poor and despis'd , and so long time have been ; thou canst all sorrows to thy sion bless , i therefore , in thy pleasure acquiesce ; i 'll wait upon thee , till thou dost arise to break in pieces all mine enemies : my precious cause then i do leave with thee , which thou , o lord , wilt surely plead for me ; thy voice is to my ravisht soul so sweet , that i 'm reviv'd , and set upon my feet : i 'll speak thy praise in songs , because i see that glory near , which thou hast promis'd me . and now thou bloudy whore , that art my foe , my time 's at hand , which thou shalt quickly know . my god has not forsaken me , for now he will advance me , and make thee to bow : then shalt thou hide ( for shame ) thy filthy head , whilst i , in triumph , shall upon thee tread ; because so long , thou hast upon me trod , and in contempt hast said , where is thy god ? he will therefore in right retaliate , and bring just vengeance on thy cursed pate . babylon . poor sion ! thou art much mistaken ; i 'm mounted high , thou art forsaken : sure thou art frantick , when thou dost make such a vain and groundless boast : the final conquest must be mine , and swift destruction must be thine ; for all my wounds i 've got a cure , from all your darts i am secure . i am arriv'd at height of bliss , my glory in its zenith is . i am a queen , and shall remain supream on earth , i only reign in glitt'ring grandeur over all . great monarchs me their mistriss call : how can i fall , when such a prop supports , as my lord god the pope ? all men on earth , his vassals are , who sits in peter's holy chair ; the empire of the world he hath , he keeps the keys of hell and death ▪ dost think he fears the little tricks of thy small brood of hereticks ? he can make use ( when he doth please ) of peter's sword , as well as keys . his canons roar , as loud as guns , to crush thy feeble , pigmy-sons . let but his bulls give an alarm , hee 'll make all christendom to arm themselves in my defence , and work thine overthrow ; didst thou not lurk some hundred years , that none could see , or know , what was become of thee ? he that could rend thy force asunder , has still the strength to keep thee under : he will thee in subjection keep , so that thou shalt not dare to peep . am i not armed with the power of all the earth ? i can devour your int'rest at a single mess , i have fit cooks such meals to dress ; th' imperial and the regal sword are brandish'd when i give the word : great princes , dukes and nobles will with all their force my mind fulfil ; my gentry who brave heroes are , resolved be , no pains to spare ; their very lives they 'll freely spend to bring my purpose to an end ; my brisk mounsieurs , my spanish dons , will over-match thy silly sons : my rogues in grain , i ready have , obedient like a turky-slave : if bid to thrust their bloudy knives in throats of fathers , children , wives , in any 's out their own they 'll do 't , and lay them sprawling at my foot. i've teagues and torys at my beck , will wring their heads as chickens neck ; try'd villains ! that will never start from mothers womb to tear the heart of unborn-infants ; they 'll deflour , then rip her up in half an hour : faint rogues will melt with qualms of fears at fathers groans , or mothers tears ; but mine are void of any sense , not plagu'd with bawling conscience . to some i give no constant pay , yet they can hunt and live by prey . your infants that ( like carps ) are stew'd in their own bloud , their chops have chew'd . the fathers cawls shall make a light for those sweet banquets of the night . what e're my greedy stomack craves , but nod , 't is done , by ready slaves : they know no scruples nor dispute , but act just like a turkish mute . besides all these , i could describe vast musters of my sacred tribe : my clergy makes a num'rous host , that wait in swarms in every coast . yea , ev'n in all rebellious regions , i have in secret armed legions : a great grandee my ensign carrys , the jesuits are my janisaries . thou see'st what troops do guard my chair , what canst thou do then but despair ? thou seest me lodg'd in safe abode , whilst thou' rt forsaken by the god. hee 's doubtless pleas'd with my behaviour , for i alone have got his favour . th' apocalyptick prophecy you falsely do to me apply ; for i from sin am washed clean ; thou art the whore , he there does mean ; i am the church , and therefore i , thy threats , thy god , and thee , defie . sion . leave off , leave off , thou bloudy minded whore imagine not that thou shalt evermore thus domineer in pomp and swacy pride , for god e're long , thy rulers will divide . those mighty ones , in whom is all thy trust , long shall not hold , but into peices must be surely broken : thou shalt quickly see the swift beginning of thy misery . those that did love thee most , will hate thee so , that they will seek thy utter overthrow ; as was their love , their hatred then will be , and to destory thee they will all agree . thou hast inslav'd them to thy bruitish lust , whilst they ( like simple fools ) in no wise durst offend or cross thy base and bloudy mind ; that they have been bewitcht , they then will find , by thine alluring voice , and lustful eye , to joyn with thee in black iniquity . thy flatterys shall then no more deceive ; nor thy base whoredoms thousands more bereave of inward peace , and outward riches , so as they have been , to their eternal wo : then shall they see thy villanous intent , in setting them against the innocent . to glut thy base adulterous desire , their sinful hearts were in a flaming fire , and through the instigation of the devil , became partakers of this monstrous evil. but , what approaches ? hark! methinks i hear some dreadful noise ! see how the mountains tear and mighty hills do into peices fly ; whilst lightning flashes through the angry sky ; the stars and planets in confusion hurl'd , have banisht natures order from the world. see how the melting orbs of heaven sweat , like parchment parcht , and shrivel'd up with heat , loud thunder-cracks through the enraged air , with frightful aspects meteors do appear , to usher in the day of heav'ns dread ire on those , who do against the saints conspire . gods ( long incensed ) majesty is come to judge the whore , and pass her final doom . of treason she is under an attainder , for which impartial justice will arraign her . she 's seiz'd upon and in the jaylors hands , who only waits for justices commands . jehovah bids , that babylon the great be forthwith brought before his judgement-sea● justice . most sovereign lord , who is it dares gainsay● what thou command'st ? i must and will obey lo , here i bring the scarlet strumpt forth before thee who createdst heav'n and earth : thy judgment-seat she seems to slight and scorn , says she 's as guiltless as the child unborn . jehovah . her crimes lay open , and her facts declare , turn up her skirts and let her faults appear : let th'vniverse by her indictment see the cause of my most just severity . justice . dread sov'reign of the world ! i will proceed , and will her black indictment loudly read . come forth , great whore ! and hear your dismal charge , which shall by proofs be evidenc'd at large . by th' name of babylon , thou' rt hither cited , and by the name of whore , thou stand'st indicted . thou void of grace , and gods most holy fear , to satans machinations didst adhere ; with him , to plot against thy sov'reign prince , to whom thou ought'st to yield preheminence . in ancient times he was thine only spouse , ( our holy law no bigamy allows ) yet thou hast him perfidiously forsook , and to thy self another husband took ; and with a graceless impudence art led by they lewd train , to an adult'rous bed. thou hast dethron'd him , and thy brazen face sets up a monstrous traitor in his place , to whom thou hast blasphemous titles given , exalting him above the god of heaven . thou hast not only playd th' adulteress , but plain idolatry thou dost profess ; of treason , murder , theft , ( abhorred things ! ) of burning citys , poysoning of kings , of undermining states , and furthermore , of spoiling trade , and making kingdoms poor , of horrid plots , of causeless bloudy wars , and of contriving cruel massacres , thou guilty art ; thy bloudy rage has hurl'd millions of innocents out of the world : prodigious numbers have in divers lands been sacrific'd by thy bloud-thirsty hands . insatiate butcheries that know no end ! thou stabd'st men , when thou pity didst pretend . in times of peace thy horrid rage has shed bloud without measure , thou hast murthered ( perfidious wretch ! ) thy nearest neigbours when they thought themselves the most secure of m●n , thou hast made currents of their guiltless 〈◊〉 to run like waters of a mighty flood ; so void of pity , your inhumane rage destroy'd the saints , and spar'd no sex nor age. speak bloudy whore , hold up thy graceless head , guilty , or not ? by law thou art to plead . babylon . look down , blest virgin ! and bid justice stay● speak to thy son to drive my foes away : you glorious saints , who near st. mary stand , in my distress , lend me your helping hand . all angels , and arch-angels i invoke , to strengthen me , and to divert the stroke : these hereticks will work wy overthrow , i am amaz'd , i know not what to do ! belzebub . what needs my darling thus to stand and pause , laws , thou know'st the custom of our romish though black as hell , yet be not so forlorn ; swear , that thou' rt guiltless , as the child unborn . what violence to hereticksy ou do , is lawful , honest , and your duty too . justice . plead vile delinquent ! or thou shalt receive the fatal sentence which i am to give . babylon . i do affirm the charge is false , and i all points of this indictment do deny . produce your proofs , i 'll stand in just defence of my apparent , spotless innocence . justice . that like a harlot , of thine own accord , thou hast forsaken thine espoused lord , will be made evident ( to thy disgrace ) by clear probation in its proper place . you say , that you your god can daily make , which is an idol of a wafer-cake . if thou dost shrines and images adore , and prov'd to be th' apocalyptick whore ; if thou upon the scarlet beast doth sit , and lewdness with so many kings commit ; it clearly follows from these marks , that thou art a meer strumpet , and hast broke thy vow . if thou art by the papal edicts led , dis-owning christ , and making that thy head : the consequence is clear , for thou must be guilty of whoredom and idolatry . and to examine thy notorious deeds , this great tribunal out of hand proceeds : call in the witnesses — waldenses . albigenses . protestants of piedmont . savoy , &c. — dread lord ! we 're here , and with our just complaints do now appear . that bloudy whore , the pris'ner at the bar , has follow'd us with a perpetual war , because we would not to her idols bow , nor her curs'd edicts and base pranks allow . about the dismal year of fifty five , a dreadful massacre she did contrive within the territories of savoy , where thirty thousand souls she did destroy in three days time , curs'd edicts bid them turn to popery , or they must hang or burn . which when those innocents refus'd to do , most horrid execution did ensue ; our brethrens brains out of their heads were beaten and by her imps were fry'd and after eaten : our children rent to pieces , thrown to dogs , and our dear pastors flung ( as meat ) to hogs ; others on pikes into the air were tost , and many others they alive did roast ; some ty'd with ropes they pierc'd unto the ( hearts , and hung up others by their secret parts . houses and barn-fulls they have burnt , so that our suff'rings are beyond an estimate . bohemia . germany . poland . lithuania , &c. to satifie this cruel strumpets lust , some thousands have been turned unto dust : our towns and famous cities of renown she hath dis-peopled , burnt or broken down : the ruins still appear and desolations in many places of our spoiled nations . great multitudes un-numbred were our slain which in the field unburied did remain : our brethren they have hung upon a beam and then consum'd them in a lingring flame . some she has into boyling cauldrons put , and many others into peices cut , without respect unto the hoary head , into their throats they powr'd down melted lead ; and many other deaths she did contrive : some burned were , and others flead alive . into deep mines , three thousand souls and more , at several times were tumbled by this whore ; because they would not their religion leave , and unto romish superstitions cleave , that worthy man john huss , was burn'd to death , for owning of the apostolick faith ; jerom of prague , to fill her measure up , she made , soon after , drink of the same cup. 't were endless to enumerate our grief : from thee , just judge , we do expect relief . france . ah ! how shall i my inward grief disclose ! what tongue is able to recount my woes ? prodigious numbers of my natives have , by this whores means , found an untimely grave . the barb'rous harlot would not be content , to kill or drive them into banishment ; but with unheard of crueltys she must their bodys mangle , to asswage her lust ; some hang'd in water , yield their strangled breath ; some brain'd on a●vils , some were starv'd to death ; some hall'd with pullies , till the top they meet with heavy weights and loads upon their feet . rap't maidens stab'd , poor infants yet unborn , from mothers wombs by bloudy hands were torn how many thousand guiltless christians were butcher'd in the parisian massacre ? some broke on crosses , some were cut in twain , whilst others languish in a lingring pain . our worthy kings have lost their noble lives by jesuits poysons , and by monkish knives . i can produce an uncontroull'd record of many thousands murder'd by the sword. it would require whole volumes to transcribe the bloudy acts of this infernal tribe . deep dolour hinders what i would say more ! o glorious judge ! avenge me on this whore. italy . spain . portugal . low countrys , &c. renowned judge ! those witnesses that have their grief presented & do judgment crave , save us much labour , for we heretofore have felt the same , from this blond-thirsty whore. besides , being next her seat , and neer her power , her greedy jaws our brethren did devour with cruel spite , and without intermission , we have been tortur'd in her inquisition . no tongue can speak the unexampled terror of that curst pattern of infernal horrour . they count it mild , when they our persons burn , and wives and children into ashes ; turn ; they say they 're courteous when our throats they cut or when in dungeons ( vile as hell ) we 're put . they say they favour us , when they employ their daggers , pistols , axes to destroy . in lingring flames they did our brethren roast , on halberts tops we saw our infants tost : all this we 've suffer'd , and a thousand more , and that by means of this infernal whore. ireland . could deepest grief receive additions , i would give examples of her cruelty . i can her in more monstrous colours draw , than bloudy nero , or caligula . those horrid tortures which may brethren say she exercis'd on them , the same i may affirm t' have suffer'd , by the instigation of this vile strumpet , whose abomination . stinks in the nostrils of each civil nation . her cursed priests , when first they did begin our massacre , proclaim'd it was a sin unpardonable , if they durst to give quarter , or our necessities relieve ; some they stript naked , then they bid them go through bogs & mountains , in the frost & snow men , women , children , then were butchered , and all that spoke our language punished ; the very cattel , if of english breed , they slasht and mangled , that they could not feed . with joy , that romish and rebellious brood have wash't their hands in marty'd english bloud ▪ thousands of naked protestants that fled from these barbarians have been famished . their faithless gentry , that pretended love , perswaded th' english that they would remove their goods to them ; yet ( once possession got ) they ( like perfidious wretches ) cut their throat . numbers of naked women they did drive into a barn , and burnt them all alive . each sex and age , that could not from them fly , did by these blood-hounds , without mercy die . once at the fatal bridge of portladown , a thousand souls these miscreants did drown ; a couple ( with five children ) first they hung , and in a hole th' expiring bodies flung ; the youngest on the mothers breast did stick , cries , mammy , mammy , yet is buryed quick . some hackt to pieces , travailing women strip'd , and half●born infants from their bellies rip'd ! which ( with their mothers ) h●ngry dogs did eat , and swine fed on them , as on common meat . when some poor souls in burning houses cry , the villains said , how sweetly do they fr● ! when holy scripture in the flames did cast , they cry , 't is hell-fire , and a lovely blast ; that blessed book , when some have trampled on , they cry , plague on 't , that has the mischief done . they made poor wives , their husbands blood to spill , and trembling youths , their aged parents kill . they forc'd the son to stab his dearest mother , and then one brother to destroy the other . some they put fast in stocks , then teach a brat to rip them , and make candles of their fat. how many virgins did they ravish first ? then with their hearts-blood quench their eager thirst ! some they did bury just unto the head , and left them on surrounding grass to feed . struck fast on tenter-hooks , grave matrons were , and virgins hang'd up in their mothers hair. some , with their small guts , were forc'd to run about a tree , until their life was gone . the mouths of godly ministers they cut unto their ears ; betwixt their jaws they put a monstrous gag , then with a romish scoff they bid them preach , their mouths were large enough . in these furies brag'd , that ( to their joy ) they did two hundred thousand souls destroy . we therefore pray , as others did before , for a just sentence on this bloody whore. scotland . o monstrous horror ! oh abhorred sink of villany ! o bloody throats that drink the bloods of innocents ! which oft they qua●t as freely as a common mornings draught ! thousands of mine were butcher'd by this whor● in that poor nation , that has spoke before the sufferings of my guiltless natives , were equal with theirs in every little there . yet this blood thirsty curtezan of rome , was not content , but tortur'd me at home . some burnt , some hang'd , some scourg'd , some banished , some drown'd , and some in dungeons murdered . a sinking grief forbids me to inlarge , or else with ease i 'd aggravate her charge . since gospel light did in my borders shine , she thirsted to destroy both me and mine . her imps all parts , like filthy locusts fill , and such as they cannot delude , they kill . her wolves put on the habit of my sheep , and in their folds destroy them as they sleep . they have an art to work upon the weak , that they gods order should in pieces break ; under pretences of refrom'd devotion , they instigate the rabble to commotion ; that in those troubled waters they may fish , and bring about their long expected with . their cursed politicks have been employ'd , to r●in those that they have so decay'd . a thousand forgeries they do invent , to charge their plots upon the innocent : that ( whilst they act the rogues in masquerade ) poor guiltl●ss saints the victims may be made ▪ thus have i open'd something of my grief , and from the judge expect a quick relief . england . had i has many tongues at my commands , as argus eyes , briareus hands ; i scarce could in a century express one half of my unspeakable distress ! in every age i had some sons of light , that would discover romes egyptian night ; yet they no sooner on the stage appear , but that her setting dogs , like blood-hounds , we● upon the scent , and never left pursuit , until to death they did them persecute . my royal edicts this bold whore has broke , and on my neck clapt her tyranick yoke . vast treasures from my natives were extorted , and to inrich her exchequer transported . prodigious sums she yearly squeezed hence , for pardons , obits , annales , peter-pence . and though each land where she her triumphs l●● whose swarms of locusts priests and friers w●● these ( as the janizaries to the turk ) were faithful slaves still to promote her work . whilst to maintain these drones , she swept awa● the fat and wealth of nations for their prey . such as would not be by her witch-craft led were tortur'd , murher'd , burnt or massacred . the papal beast could in a frollick tell , i was his fountain inexhaustible . she planted priests , and ganimedes she rooted , within my bowels , which the land polluted ; with such a pest of vile debaucheries , as pagans , turks , and infidels outvies . she crushes any that her acts opposes ; my kings she poisons , murders or deposes . some she deludes her sov'raignty to own , and does instruct them to betray the crown . her lurking imps do menace me with storms , like egypts frogs in pestilential swarms . she is so greedy nothing will suffice , unless i 'm more a general sacrifice . ●tis known to all the earth , how many ways she martyr'd protestants in marian days . then was i made a dismal field of blood , which ran like currents of a swelling flood . she stirs the spaniard in a great bravado , for to invade me with his proud armado . the hellish powder treason she prepares , at once to blow up commons , kings and peers . her hellish brands ( without a spark of pitty ) consum'd to ashes my imperial city . nought but my ruine her can satiate , my justices she does assassinate . ●or many years she has been carrying on a damn'd intreague for my destruction . and all the ways that satan prompts her to contrive my fall , she 's ready still to do . her spite and malice nothing will abate , ●ts still more deadly and inveterate . dread providence shall ever have my thanks , that has discover'd her infernal pranks ; yet i am still in danger , and therefore d● beg just sentence on this bloody whore. the evidence summed up . o gulph of horror ! o profound abyss ! was ever mischief half so black as this ! thou monstrous whore , what language can express the boundless measure of thy wickedness . throughout the earth thou hast such mischief wrought as is amazing to a humane thought . it would compel a heart of stone to melt , when it revolves what frotestants have felt . thy bloody fury and infernal rage , has persecuted them in every age . thou mad'st the magistrates their enemies , and all the tortures which thou could'st devise , toes thou didst inflict , as testimony shows , some thou didst hang by the head , some by th● some millions thou didst burn aud broil on coles and others starve to death in stinking holes . some thou didst cut to pieces very small , and infants brains didst dash against the wall. upon their bodies thou didst tread like dung , thou hadst no mercy upon old or young . by thy cursed crew were women ravished , who then ( like butchers ) knockt them on the hea● some had their eyes and tongues by thee pull'd out , some were made harborless , and forc'd about to wander , till in woods and dismal caves they found their woful and untimely graves . what rocky heart but justly may admire thy rage , that made poor children to set fire to fatal piles in which their parents dear in cruel flames consum'd to ashes were . thy wicked agents have some millions slain , who did endure the most inhumane pain . thy bishops , monks , and fryers could devise , whose blood to me for speedy vengeance cries . the waies thou tookst to run a soul from error was unexampled flesh-amazing terror of horrid racks whereon a man must lie , tortour'd to death , and dying cannot die . accursed wretch , didst thou not give commission for to erect thy bloody inquisition ; that loathsom dungeon and most ghastly cell , a place of horror representing hell , where nothing is so plentiful as tears , where martyr'd protestants can find no ears to hear their cries and lamentable moans , nor hearts to pity their extorted groans ; where saints in torments all their daies must spend , not knowing when their suff'rings will have end . thousands by thee were in bohemia slain , whose carkasses unburied did remain . thou madest thy vassals fall upon that nation , on no less penalty than their damnation . didst thou not promise upon that condition to give them full and absolute remission , the vilest wretch that on the earth has stood ; you fully pardon'd , if hee 'd shed the blood of one bohemian ; o stupendious rage ! not to be paralled'd in any age , but by thy self , 't was judg'd de alva's crime that he destroy'd no more in six years time than eighteen thousand souls ; were they so few in the accont of this blood-thirsty crew ! but if the wretch ( de alva's ) bloody bill come short in numbers , yet his hand did fill it up with torments ; dreadful to rehearse , the very mention cannot chuse but pierce a marble heart , make infidels relent , torments that none but devils could invent . but if all this was over-little still , his predecessors did inlarge the bill : for from the time thy hellish inquisition did from the devil first receive commission , by cruel torments ( which they still retain ) there were a hundred fifty thousand slain , from that black season when the hellish rage of jesuits acted on th' european stage in england , france , in italy , and spain , by thy accursed bloody hands were slain nine hundred thousand souls , or thereabout , ( e're many years had run their circuits out ) of poor americans by cruel spain in fifty years were many millions slain . the poor waldenses whose enlighted eye thy filthy whoredoms quickly did espye . thou hast with raging persecutions rent and murder'd parents with their innocent and harmless babes ; thy more than barb'rous crew their cursed hands did in their blood imbrue ; at once were eighty infants famished , and many thousands basely murthered . when some have fled unto obscurest caves , thy villains made their hiding place their graves . what part of europe now can make their boast , and say they have not tasted ( to their cost ) of thy malignity ? what shall i say of germany , whose martyr'd spirits pray for spe●dy vengeance on thy cursed head ? that sea of blood thou hast in ireland shed , cries night and day for justice ; now i fix my serious thoughts upon black sixty six , thou bloody strumpet , how canst thou repair the loss of englands great imperial chair ; how many rich men were to beggars turn'd , when that brave isles , metropolis was burn'd by thy accursed imps , fire●brands of hell , incarnate devils without parallel . brave merchants of their great estates bereft , to day rich men , to morrow nothing left ; their wives and children harbourless became , their substance all consumed in the flame . but to conclude , i have not yet ●orgot thy powder-treason , nor thy modern plot , nor all thy dismal villanies that were done in the merindolian massacre . should i but recapitulate thy charge , and speak of all thy rogueries at large ' i would fill vast volums ; often did i see the lord of life was crucify'd by thee when this dear members blood by thee was shed , millions unnumbred basely murthered . yet still thou hast the impudence to say that thou art innocent unto this day thou shameless curtezan , didst thou not run with filthy panders , and renounc'd the son of glory , this did thine espousals break ; canst thou deny it , shameless strumpet , speak . babylon . i am the mother church , and hence deny that filthy name i am indicated by . the odious epithets of scarlet whore , is daily laid unjustly at my door . i am christs church , his spouse and only love , his undefiled one and spotless dove . pray then forbear the sentence , look about to find that whore and grand deliquent out . bold hereticks , who never would adhere , to the true faith and apostolick chair . have born my just rebukes , some more , some less , as was their pride , rebellion , wickedness . judge . thou graceless wretch , thou art bereft of shame , how drast thou thus deny thy proper name . christ's church , his members never did annoy , nor persecute , and millions thus destroy . 't is to no purpose for thee to dispute , for all thy forgeries i can confute . i am thy judge , and never will pass by thy horrid acts , and bloody villany . the times at hand when i 'll fulfil my word , and in just fury draw my glittering sword . my frown shall make thy proud foundation quake , and all the pillars of thy house i 'll shake . dost think because i did forbear so long , that i 'll revenge not my dear childrens wrong . what i resolve to do or will command , no pope nor devil can the same withstand . he that presum'd great monarchs to depose , shall soon be tumbled down by some of those whom he so crusht ; from hell he did ascend , and thither shall be flung down in the end . he 'll surely fall and never rise again ; the hope thou hast of him is therefore vain . there 's no recalling of the sentence gone , thy execution day approaches on , thy pardon-merchants then shall cry and howl , and thy destruction ( in this sort ) condole . " illustrious city thou wert great and fair , " most brave and sumptuous , ev'n beyond compare . " alas ! how quickly are thy judgments come , " thy fall , thy ruin , and thy final doom . " our trade is gone , our gainful merchandize " is lost , and no man does regard our cries . " o sad destruction ! we are all undone , " what shall we do , or whither shall we run ? " o that the mountains and the hills would cover " us , till the vengeance of the lord be over ! truth . most glorious judge , since this bold whore denies her filthy lewdness , and adulteries , let me but prove it , and proclaim her shame , 't is known that i a saithful witness am . it has been evidenc'd by vision clear that some strange monster should on earth appear , which by imperfect views did first amaze segacious minds when they on it did gaze ; which made mens judgments to divide asunder to see an object of unusual wonder , a woman ! city ! and a scarlet whore ! the like on earth was never seen before . a woman in her pompous glory drest , and sitting on a monstrous horned beast , who it decypher'd by prodigious things , his very horns ( explain'd ) are crowned kings . and then this mighty wonder to compleat , she 's plac'd on a seven-hilled seat ; she 's stiled a woman , and a whore , because she once submitted to enacted laws , as other women do , when they do wed a husband , and enjoy a marriage bed . and who this woman is , shall now be known , her proper title is ( great babylon ) who in great pomp and royal state doth ride , excelling haughty jezebel in pride ; who in our modern times hath boasting been , that she rules all men as a mighty queen , trampling on kings and crowned potentates , commanding kingdoms , common-wealths , and states , requiring subjects blindly to obey , pressing the beast , and horns , to kill and slay at such a rate , as that all christendom like butchers bloody shambles are become . if by this mark she is not understood , neither by garb , beast , actions , or by blood , to other waies of proof , i 'le quickly come and shew this whore to be the church of rome . the woman which th' adpostle john beheld array'd in purple , and in pomp upheld by that blasphemous , scarlet colour'd beast that was with gold and stones of value drest : holding a cup full of abominations , and black pollutions of her fornications ; that with great kings adultery commits , and on a sev'n-hill'd habitation sits , * the holy angel of the lord explains that 't is that city which so proudly reigns over the kings of th' earth ; but all these notes , and what besides the blessed spirit quotes , with papal rome , exactly do agree , she therefore must this bloody strumpet be . if all the marks that of this whore are given will not meet any where so plain and even as on the church and people i did name , then certainly she is the very same ; first , then 't is evident that there is none may be so fitly stiled babylon . was babylon a people of renown to that same height the church of rome is grown . had babylon a great and peerless king ? this church can shew an image of that thing . did babylon poor israel invade ? this church on sion the same invades made . did babylon make salem desolate ? this hath brought sion near to that estate . did babylon make prophets drink their tears , shake kingdoms , and fill peoples hearts with fears ? this church , hath done so ; yea , and far out-done her arch type , and so beyond her run . did babylon the prophets bear away ●nto captivity , and make a prey of all the treasure that her hand could find ? this papal church is not a whit behind . on th' ablest guides she laid her hellish hands , confining them to prison under bands ; as if 't were not enough for her to do , she seiz'd their persons , and their substance too . did babylon god's worship over-throw , set up an idol , and command to bow ? this church hath done the fame , yea , and much more , fill'd heaped measure , and much running o're . 't was she that took the word of god away , and by a string of beads taught men to pray . she rob'd the layety of the blessed cup , and spoil'd the feast where children come to sup , at the lords table where they us'd to mind the blessed things their saviour left behind . she did set up her superstitious mass , as rank an idol as yet ever was , commanding adoration to be given of equal honour with the god of heaven ; imposing vows , unwarranted traditions , implicit faith , and thousand superstitions , pretended miracles , apperent lies , damnable errors , and ●ond fopperies ; she clogs the conscience , and to make all well , boasts all her dictates are infallible . did babylon the burning work begin ? make a hot farnace ? thrust gods worthies in ? this church herein hath driven such a trade , that thousands , broiling martyrs she hath made . she sets the pope above the holy one , the great jehovah and his blessed son. 't is she declares him universal head , 't is she forbids the bible to be read . 't is she that first did from the faith depart , 't is she that wounded sion to the heart . 't is she hath been the occasion of all evil , 't is she advanc'd the doctrine of the devil . 't is she that taught her sons to swear and lie , to vouch great falshdods , and plain truths deny . 't is she that did forbid the marriage bed , whilst her vile clergy such ill lives have led ▪ was it not she that canon did create , commanding plainly to abstain from meat , which god gave licence unto all to eat . if from this charge she can her self defend , then may she make the judge and law her friend or if she can produce another tribe , to whom we may this character ascribe ; with greater clearness than we do to her , we will consent her sentence to defer . judge . rome , since thou canst not make a fair defence , and shew to all the world thine innocence . 't is very evident that all these things , have been fulfilled on kingdoms and their kings . and now if there no other people be , that did the like , then thou alone art she . let thy denials trouble men no more , thou only art the bloody scarlet whore. therefore in justice i at length am come , ( being long provokt ) to pass thy final d●om . the sentence . rome thou hast been indicted by the name of mystery , babylon , mother of harlots , scarlet-coloured whore , and false church , or pretended spouse of jesus christ . and found guilty of all these horrid and prodigious crimes , following : thou didst first fall from the holy religion of god and his son , which were established ▪ and professed in the apostles time . thou didst set up the vile monster the pope , the man of sin , that foul , blasphemous beast . thon didst most sacrilegiously give those attributes and titles to him , that belong to jehovah and the great emanuel . thou mad'st his decrees in wicked counsels , above the laws of god , ( the vniversal sovereign ) thou hast made void the laws and constitutions of the gospel , forming whole nations into churches , though the greatest part do shew themselves the worst of men. thou hast made nurseries of priests and vile men , and impowered them to take confessions for money , and forgive sins . thou hast hypocritically abused all sorts of people , by perswading them that thou hast power to heal their soul here , and help them hereafter , by which cursed frauds thou hast drawn a great part of the riches of europe into thine unhallowed hands . thou hast laid close siege to the courts of princes , and drawn them into the highest strains of wickedness to commit fornication , promote idolatry ▪ and take away the lives of innocents . thou hast layn in wait ( where they would not fulfil thy bloudy and barbarous lusts ) to contrive treasons , sedition and rebellion against them , to depose and murder them by excommunications , poysons and powder-plots . thou hast corrupted all countrys and kingdoms ( where thy power extended ) by such downright and abominable ieolatrys , that heathens themselves were never guilty of worse . thou hast not only countenanced stews and brothel houses , where abominable sodomy and adulteries are practiced , but even thy very nunneries are become habitations of whoredom and filthiness , the bottoms of whose motes and ponds , have shewed the murders of new born babes . thou hast killd the best men ; thou hast not spared delicate women and sucking children . thou hast made away many millions both of christians and poor heathens . and after so hellish a sort , that the best learned heart and tongues want rhetorick to set it forth ; thou hast cut them to pieces in cool bloud , thou hast chained to stakes and burnt them . thou hast ripped up women with child , and ravisht women and maids — and then hast barbarously slain them — thou hast been guilty of burying alive , roasting upon spits , scalding with burning oyl and boyling lead — blowing their heads in pieces with gun-powder ; thou hast made women widdows , children fatherless ; houses and villages , towns and cities without inhabitants . thou hast destroyed by fire and sword and all manner of hostitities and outrages . thou hast fomented wars betwixt kingdoms and nations . thou hast done thy endeavour to make all men slaves , but thy own accursed tribe of cardinals , arch-bishops , bishops , &c. thou hast murder'd multitudes of souls , as well as destroy'd multitudes of bodys . in short , thou hast filled the earth with corruption , and loaded it with opprassion , and standest in the way of its promised deliverance and restitution . and for all this apostacy , oppressions , adulteries , fornications , rebellions , treasons and blasphemies , with the guilt of a mighty mass of innocent bloud , which hath been proved against thee , and from which thou canst not defend thy self , and for which , both by the law of god , nature and nations , thou oughtest to suffer , thy sentence therefore is — thou shalt continue in safe custody till the 1260 years be expired , ( which is now very near ) and then thou shalt he taken from off the beast , where thou art imperiously mounted , thy golden cup ( with which thou hast deceived the nations ) shall be taken out of thy hand , and by the hand of god , the horns of the nations , and swords of good men , thou shalt have these judgements come upon thee in one day , death , mourning and famine , and thou shalt be utterly burnt with fire , like a woman that hath broken wedlock , and slain her sovereign ; at which all the host of saints and angels , shall say amen , — hallelujah . the avthor's request . i. some things , great god , my soul doth long to have , before these transient days of mine be o'er ; which things in deep humility i crave , before i go from hence , and be no more . till my requests i can of thee obtain , i shall be fill'd with sorrow , grief , and pain . ii. alas my griefs are now increased double ! o that thou would'st be pleas'd to hear o lord ! then should my soul be free from inward trouble if what i humbly ask thou would'st afford until thy grace allows me my request , i cannot cease , nor give thee any rest . iii. 't is not for fading riches of this world , nor empty honour , that to thee i cry ; such with a puff are oft to nothing hurld , they get them wings , and from possessors fly . all sublunary things uncertain be ; i ask them not , some better things i see . iv. 't is not for pleasures that are transitory , which fill vain fancies with a foolish joy ; but for some glimpses of diviner glory , which my transported soul longs to enjoy . can riches , honours , fading pleasures give the things i want , whilst on the earth i live ? v. the things that i am longing to receive , most precious are ; o let me humbly urge , that thou thy presence unto me would'st give , my heart from sin that thou wouldst also purge . these are the things my never-ceasing cry petitions for ; lord grant them e'er i die . vi. thy presence does more consolate my heart , then sweetest honey , or the honey-comb : i will ( with mary ) chuse the better part : 't is sin my soul would be deliver'd from : then i thy name in songs will magnifie and happy be , when e'er i come to die . vii . let thy good spirit be my blessed guide , and in thy house let me for ever dwell ; from gospel-truths o let me never slide , nor find my conscience like another hell : and i thy name for evermore shall praise and happy be when i shall end my days . viii . lord whatsoever my estate is here , with sweet submission let me be content , when i 'm most troubled , then be thou most near , and never from me thy dear self absent : this will my prostrate spirit highly raise , and if i suffer , to thy name be praise . ix . teach me , i pray thee , that celestial skill , my days to number , as thy saints have done ; let me still yield unto thy blessed will , and wait upon thee till my glass be run : so shall my raptur'd tongue thy praise proclaim and sing hosanna's to thy glorious name . x. o regulate my tongue , and make me see , how few my days are , and how short their length , let all my trust be still repos'd in thee ; relax thy scourge , or add unto my strength : be thou my way , my strength , my light that i may learn to live , and in thy favour die . xi . when hungry , let thy manna be my meat ; when circled in the dark , enlighten me ; when i am weary , o! be thou my seat ; and when imprison'd , do thou set me free : so fill'd , enlightned , after sweet repose , enlarg'd from bonds , i will thy praise disclose . xii . in time of wrath , when fury waxes great , be thou my bulwark and securest tower ; to thy transcending name let me retreat , and be defended by thy mighty power . secure me till thy vengeance is past over , that i thy praises may to all discover . xiii . let me with patience run that blessed race , and from my weights , which very sore have bin , be now set free , that with a swifter pace i may the prize of lasting glory win . be thou my guide , do thou direct my path , lord give me patience , & with patience faith. xiv . thy children are as ( many ) members joyn'd which make one body , whose blest head thou art , o cause them with an undivided mind and perfect union , to have all one heart : then shall i hope to see a blest increase of sion's glory , and of israel's peace . xv. thy children have in many things provok'd thee , but in mercy pass offences by . by grace , o lord , let judgment be revok'd that they may live thy name to magnifie ; and i thy goodness will proclaim to all , and warning take , lest i my self do fall . xvi . remember sion in her aking grief , she mourns , she weeps , and is in inward pain , do thou in mercy , send her such relief that she ( with cause ) may never more complain ; then ( not till then ) my sorrows will be over , and i thy goodness will to all discover . xvii . o let thy gospel through the earth be spread ! rome's black design , o let thy grace prevent ! permit not them to grow into a head , as they have purpos'd , with a full intent . then shall i ( quickned by a holy flame ) ascribe the glory to thy blessed name . xviii . i pray thee scatter our inraged foes , and baffle all who proudly have combin'd against thine heritage , do thou expose them to be tost as chaff before the wind ; preserve thy flock from bloudy babels hand , establish truth and quiet in the land. xix . o god whose dreadful judgments are severe , and whose great mercy 's full of sweet compassion destroy thy churches foes both far and near , and grant to me the joy of thy salvation ; then will i spend the remnant of my days . in psalms of thanks to thee , and hymns of praise . xx. make hast to judge the persecuting whore , thy righteous judgment quickly execute ; let her so fall that she may rise no more . o lord be pleas'd to grant my earnest suit , that i may see her fall before i die . that i thy name may therefore magnifie . xxi . o lord , establish thiee own interest , and set thy son upon his blessed throne ; destroy the kingdom of the scarlet beast , let christ his foes to conquer now go on , that on the top of sion i may sing aloud , hosanna to the highest king. xxii . what thou , o lord , hast to thy sion told of blessings that thou hast for her in store ; them once fulfill'd , o let mine eyes behold , and then let me go hence and be no more in this disturbing world , but let me be translated to a blest eternity . xxiii . in all the course of my short pilgrimage , be thou my load-star , let my heedful eye be fixt on thee , that when i leave the stage , i may be fitted and prepar'd to die ; that when this transitory life is o'er , with angels i may fing for evermore . xxiv . whate'er of any suit thou dost deny , grant me true faith , that i may still believe that through christs ransom , when i come to dy a glorious crown from thee i shall receive , o lord of hosts , vouchsafe me my request , let me enjoy but thee , and i will rest ; for having thee , all precious things i have , and in the world there 's nothing else i crave . an alarm to the wise and foolish virgins . i. all you that fear the lord , give ear to what i do indite , there is a cry , the bridegrooms nigh , 't is near the midst of night . ii. rouse up , awake , your lamps to take , and longer do not slumber ; you must them trim , to tend on him into the wedding chamber . iii. you virgins all , to you i call , what oil have you in store ? if you have none , you are undone , then look to it therefore . iv. watch then alway , our lord doth say , none knows the day nor hour watch carefully , for you are nigh the day of his great power . v. with speed arise , lift up your eies , the day-star doth appear , rise from your bed , raise up your head , redemption's very near . vi. such as are wife , their time do prize , preparing for their lord , to them he will , his word fulfil and his sweet smiles afford . vii . but fools do hast , their time to waste in sleep and slothfulness ; yet such presume , they shall assume his glory ne'r the less . viii . but they indeed on fancys feed , 't will come to such an ebb , that they shall see their hopes will be like to the spiders wed. ix . they still do keep themselves asleep , and know not where they be , were they awake , how would they quake their woful state to see ? x. you who remain so very vain , and in a formal state , and all the while have got no oil , you 'll mourn when 't is too late . xi . you who profess , and not possess the truth in life and power ; your state is bad , and will be sad before this day be o'er . xii . you have the shel , but no kernel , the chaff but not the wheat , the husks you take , and do forsake your souls most precious meat . xiii . 't is the last day , o! therefore pray , and faithful now abide unto the lord with one accord , and be on the lambs side . xiv . still have a care , and do not dare in babel to remain ; for if you do , then must you know , with her you shall be slain . xv. come , hast away without delay , with all speed and indeavour , her end is come , her fatal doom , therefore your souls deliver . xvi . you now do hear , her ruine's near , your sins therefore forsake , and you 'll prevent the punishment of which she must partake . xvii . all her pleasures and rich treasures hate as monstrous evil , gods word doth shew , who love them do , shall go unto the devil . xviii . you must remove , your dearest love from earth , and things thereof ; for this hath bin a crying sin , now cast it therefore off . xix . on things above , set all your love , affections and desire ; these things below , god will o'erthrow with his consuming fire . xx. alas poor souls ! be not such fools to labour for the wind , the wealth you heap , you shall not keep , as you e're long will find . xxi . you must not rest on self-intrest , but wholy for the lord , he 'll else at last you surely blast , according to his word . xxii . there are some men , cry loud , when , when , wilt thou in glory come ? but few repent , or do relent , and pray for his kingdom . xxiii . but such shall see , with them 't will be as when one'scapes a bear , which being gone , lyons come on , which do in peices tear . xxiv . subdue your sin ; for it hath been your greatest enemy : if that does reign , you strive in vain , you must it crucifie . xxv . in every land , there 's none shall stand and happy be indeed , but only those whom god hath chose , who on christ jesus feed . xxvi . o therefore cry continually for christ and precious grace that being blest , you all may rest when you have run your race . xxvii . the great bridegroom when he doth come , will all such entertain , and you shall then be happy men , and with him ever reign . xxviii . he 'll place you high in majesty , your honour shall excel ; and so i 'll end , who am your friend and bid you all farewel . finis . notes, typically marginal, from the original text notes for div a47607-e1580 * lev. 20. 10. * rev. 17. 18. [the ax laid to the root, or, one blow more at the foundation of infant baptism and church-membership containing an exposition of that metaphorical text of holy scripture, mat. 3, 10]. keach, benjamin, 1640-1704. 1693 approx. 173 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a47399 wing k48_pt2 estc r20690 12610299 ocm 12610299 64346 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47399) transcribed from: (early english books online ; image set 64346) images scanned from microfilm: (early english books, 1641-1700 ; 213:2) [the ax laid to the root, or, one blow more at the foundation of infant baptism and church-membership containing an exposition of that metaphorical text of holy scripture, mat. 3, 10]. keach, benjamin, 1640-1704. 2 v. printed for the author, and are to be sold by john harris, [london : 1693] written by b. keach. cf. bm. errata leaf at beginning of v. 2. reproduction of original in british library. imperfect: vol. 1 is lacking on film; t.p. information supplied from nuc pre-1956 imprints. (from t.p. of pt. 2) mr. john flavel's last grand arguments in his vindiciarum vindex, to prove circumcision a gospel covenant, are answered -a brief reply to mr. rothwell's late treatise, intituled, paedo-baptismus vindicatus -some short reflections by way of confutation of a book newly published by mr. joshua exell, intituled, a serious enquiry into, and certain producing of plain and express proofs, that john baptist did as certainly baptize infants as the adult. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng flavel, john, 1630?-1691. exell, joshua. john, -the baptist, saint. rothwell, edward, d. 1731. infant baptism -early works to 1800. 2002-11 tcp assigned for keying and markup 2002-12 spi global keyed and coded from proquest page images 2003-01 john latta sampled and proofread 2003-01 john latta text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion the ax laid to the root : containing an exposition of that metaphorical text of holy scripture , mat. 3.10 . part ii. wherein mr. iohn flavel's last grand arguments in his vindiciarum vindex , to prove circumcision a gospel-covenant , are answered . also a brief reply to mr. rothwell's late treatise , intituled , paedo-baptismus vindicatus ; as to what seems most material . to which is added ●ome short reflections by way of confutation of a book newly published by mr. ioshua exell , minister of the gospel — intituled ; a serious enquiry into , and certain producing of plain and express proofs , that john baptist , did as certainly baptize infants as the adult . job 6.25 . how forcible are right words , but what doth your arguing reprove ? ●●ndon , printed for the author , and are to be s●●●●y iohn harris at the harrow in the poultrey ●●●● errata . pag. 2 line 39. r. disprove . p. 4. line 26 for ordinal r. original . p. 4. l. 32. for the law r. this . p. 11. l. 12. for ( 12. ) r. 2. p. 13. l. 14. for rite r. right . in p. 29. l. 33. for circumcision r. commission . p. 13. l. 28. for usurb'd r. absurd . p. 16. l. 2. blot out against . p. 20. l. 12. a false point . r. covenant-holy : blot out the interrogation point , and put a colon after holy : p. 24. l. 29. for abraham r. god. p. 34. l. 12. for rite r. right . p. 34. l. 34. for rite r. right . p. 38 l. 10. for rom r. from . p. 39. l. 10. for weighty r. mighty . p. 41. l. 39. for prophaned r. prophane . p. 39. l. 40. for prophaned r. prophane . p. 43. l. 5. for penitent r. penitents . p. 43. l. 6 for must r. might . p. 46. l. 25. for internals r. internal . p. 47. l. 37. blot out truth . p. 48. l. 26 ▪ blot out the. the ax laid to the root , &c. sermon iii. part . ii. mat. iii. ver . 10. and now also the ax is laid to the root of the trees , every tree therefore that bringeth not forth good fruit ; is hewn down and cast into the fire . beloved , i have already opened the scope and coherence of this place of holy scripture , as also the parts and terms , and then took notice of one or two points of doctrine . that which i have largely prosecuted , is this , viz. doct. now the dispensation is changed , to be of the natural root , viz. of the national church of the iews , the seed of abraham , or children of believers , according to the flesh , is no ground for church-membership , 't is no argument to be admitted into the gospel-church , or to gospel-baptism . we have proved , that there were two covenants made with abraham , ●ne with him and his natural seed as such , signified by agar , the bond●oman ; the other made with him and his spiritual seed as such , signified 〈◊〉 sarah , the free woman ; and also , have clearly made it appear , that ●●e covenant of circumcision did not appertain to the covenant of ●race , but that it was a rite of the legal covenant . we shall now proceed to answer the other objections , having the last day only insisted upon one. 2. obj. circumcision was the type of baptism . 1. answ. if the circumcision of the heart was the antitype of circumcision in the flesh , then certainly baptism was not , could not be the antitype thereof ; but this the holy ghost fully intimates , was the antitype of it , see 1 col. 2.12.13 . rom. 2.29 . see dr. taylor , as recited in rector rectified , p. 9 , 10 , 11. 2. if baptism , and circumcision were both in force together for some time , then baptism is not the antitype of , nor did it come in the room of circumcision , but that they were both in force together for some time , i shewed before . iohn , and the disciples of christ , baptized . ioh. 4.1 , 2. sometime before circumcision was nailed to the cross , or did cease . can one thing come in the room , or place of another , till the other is actually , and legally removed , and took away ? why , now since these two rites had a being together , i affirm ( as i have formerly done ) one could not be the type of the other . a type can abide no longer , then till the antitype is come ; therefore circumcision was not the type of baptism . 3 dly , and lastly , ( as to this ) i see not indeed , how one thing , that was a figure , could be the proper shadow , or type of a figure ; sure no wise man has reason so to think ; all may see , that baptism it self , is called a figure , 1 pet. 3.21 . and this is sufficient to remove the second objection . 3. obj. the third objection i mentioned , is this , viz. infants were once in covenant , and never cast out , therefore they are in still : see mr. rothwell's paedo-baptism . answ. i answer , tho' infants were in covenant under the law , in the legal church of the jews , and that by god's appointment . gen. 17.7 . which is not denied : yet , what of this ? their being once members of the iewish church , doth not prove them to be members of the gospel church : they had then many outward privileges , which we , under the gospel , have not ; they went all off when the ax was laid to the root , i. e. when the old covenant was ab●ogated , and the old church state cut down , then their old church members fell likewise : the branches cannot stand , when the tree is cut down , or rooted up . 2. we have proved the covenant ; for in covenanting of infants , under the law , was no gospel covenant ; and therefore this objection hat● nothing in it to hurt us , unless it can be proved , they were taken a-new into the gospel church , or gospel covenant , which we positively deny and they can't disprove : for , according to that maxim , omnis privati intimat babitum , ( you know ) that every dispossession ; implyeth a possess●●on : infants therefore , cannot be cast out of the gospel covenant , or go●●pel church , unless they had been first received into it ; therefore they mu●● prove , if they can , they are in the time of the gospel , taken in as me●●bers ; if so , i will not undertake to prove them cast out , but i am sure at the dissolution of the national church of the jews , they lost their right of church membership ; and god hath not constituted another national church , under the gospel , to bring in the carnal seed again , but the church is now purely congregational . god's spiritual temple , is built up with spiritual , and lively stones , 1 pet. 2.4 , 5. ye also , as lively stones , are built up a spiritual house , an holy priesthood , to offer up spiritual sacrifices acceptable to god , by iesus christ. obj. 4. circumcision was part of the ceremonial law. thus i find mr. iohn flavel , expresses himself in his vindiciarum vindex ( in answer to mr. philip cary ) pag. 214. viz. if circumcision be part of the ceremonial law , and the ceremonial law was dedicated by blood , and whatsoever is so dedicated , is by you confessed no part of the covenant of works , then circumcision can be no part of the covenant of works , &c. but it is so , ergo. answ. 1. i answer , it argues these men are hard put to it , since they are forced to fly to such an argument as this , to prove circumcision to be a gospel covenant , i shall not now enter upon the debate , whether the ceremonial law , was a part of the covenant of works , or not ? tho' i must say , i judge it was an appendix to it ; and that it appertained to the first covenant , the apostle affirms , heb. 9.1 . they are to clear up this , viz. how the ceremonial law is part of the first covenant , and yet no part of the covenant of works . 2. yet their work lies not so much in that neither , as it doth in this respect , viz. they are to prove , that the ceremonial law was part of the covenant of grace , which , as yet none of them ( that i ever heard of ) have attempted to do ( tho' we grant it was a shadow of it ) when they have proved , that they have in the 3. third place , another task , viz. to prove , that circumcision was ● part of the ceremonial law ; for tho' it was a figure , or a sign , yet it may be doubted of , whether it was a part of that law , or not — yet 4. it might be a part of , or appertain unto the sinai covenant : for ( 1 ) t is called a covenant , that 's evident ; but , where is the ceremonial law ●o called ? ( 2. ) it gave the children of israel an assurance of the sinai ●ovenant , and that the apostle calls , the great , and chiefest adv●ntage ●hey had by it . ( 3. ) it also was of the same nature and quality , and had ●e like promises annexed to it , upon their obedience , and the same ●hreatning upon their disobedience . ( 4. ) it obliged those , who were cir●umcised , to keep the said law. gal. 5.3 . it was , i have proved , of the ●●me nature and quality , i. e. a conditional covenant , and like promise ●f earthly blessings , and like threatnings annexed to it . secondly , was not the ceremonial law , a part of that law st. paul ●alls , the hand-writing of ordinances that was against us , which was contrary 〈◊〉 us , and took it out of the way , nailing it to his cross ? col. 2.14 . if cir●●mcision was part of this law , sure it did not appertain to the gospel , or ●ew covenant , much less the seal of it ; for then it could not be against us , but for us , not contrary to us , but agreeable to us , as a choice blessing . 2. and if the covenant of circumcision was a part of the ceremonial law , 't is evident that covenant is abolished ; and if the covenant be cancelled , or abolished , what good will the seal do them ? 3. that the ceremonial law was part of the first covenant , 't is evident , heb. 9.1 , 2. then verily , the first covenant had also ordinances of divine service , and worldly sanctuary . the old covenant comprehended not only the sinai ministration , as a covenant of works , ( do this , and live ) but also the whole mosaical oeconomy , and aronical priesthood , sacrifices , and all manner of shadowing rites and ordinances whatsoever , amongst which old covenant rites , or legal ordinances , circumcision was one of the chief ; so that this makes against them . 4. all the holiness and sanctification of the ceremonial law , only appertained to the flesh , and therefore , no part of the new covenant , heb. 9.13 . what tho' it was dedicated by blood , it was but typical blood , blood of bulls , and goats , that could not take away sin , purge the conscience , nor make any thing perfect . mr. elton on colossians , speaking of col. 2. ver . 14. puts forth this question , viz. quest. how were the legal ceremonies of the jews a hand-writing of ordinances . answ. i answer ( saith he ) they were so , in regard of their use to the jews , who , in using them ( as it were ) subscribed to their own guiltiness of death and damnation . — in using circumcision , they made known they had ordinal sin , and were guilty of it ; their washings shewed , they were exceeding filthy in god's sight , and so guilty of the curse of the law , and so did their sacrifices . hence god , in infinite mercy , sent his son to pay our debts ; and he has satisfied divine justice , and so has cancelled this hand-writing , that witnessed our guiltiness , and bound us over to punishment . — what good will it do them , to grant that circumcision was part of the law , i know not , these things considered . for they , evident it is , were bound exactly to keep all the laws , statutes and ordinances , of that law ; ( which , i think a learned man says were more then 300 ) nay , and if they continued not in doing all these things , they were cursed when they sate down , and when they rose up , whe● they went abroad , and when they came home : see deut , 27.20 , to 26. gal. ●● 10. cursed is he that continueth not in all things that are written in the book of t●● law to do them . mind it well , all things in the whole book of the law● not only the ten precepts , but all things contained in the ceremonial la● also . 6. therefore , tho' the blood of bulls , goats , and heifers , are called , th● blood of the covenant , yet it was not the blood of the new covenan● but of the old ; neither the first covenant was dedicated without blood , heb. 9.18 . true , the blood of the old covenant , figured the blood of the new , yet that doth no more prove the ceremonial law , was part of the new covenant , then the shadow can be proved to be the substance ; and therefore , tho' those sacrifices pointed to christ , yet that law was part of the covenant of works , i. e. no life by it : in those sacrifices , god's soul had no pleasure . 7. nor could they see , or look beyond those things , which are abolished : see 2 cor. 3.13 . from hence i argue , if the ceremonial law , was a hand-writing , i. e. a bond , or obligation of conviction , accusation , and condemnation to the jews , binding them farther to the curse of the moral law , it was no part of the covenant of grace ; but the former is true , ergo , therefore , whatever gracious design god had in it , or however useful to the elect , yet in it self , it was a law of works , tho' given in subserviency to the gospel law , as the sinai law was . 6. obj. god gave himself to abraham to be his god , and the god of his seed , in the covenant of circumcision , or made over himself by way of special interest to them in it ; ( so mr. flavell positively affirms . ) therefore it was the covenant of grace . answ. i answer , this i am persuaded , is the grand cause of their great boldness and mistake , in affirming the covenant of circumcision was the covenant of grace ; and therefore , ought the more carefully to be examined , considered , and answered ; for if mr. flavel , and the rest of our brethren , are right in this assertion , i. e. that god gave himself in circumcision to abraham , and to all his seed , to be their god , by way of special interest , they say a great deal , but this we deny . 1. as to abraham , god gave himself to him to be his god , yea , gave him special interest in himself ; but it was before he gave him the covenant of circumcision . this they cannot deny , nay , and not only to himself , but to be the god of all his true spiritual seed , and that also , before he entered into the said covenant of circumcision with him , and his natural seed ; see gen. 12.3 . gen. 15.1 . i am thy shield , and thy exceeding great reward ; see ver . 5. and then 't is said , he believed in the lord , and it was accounted to him for righteousness , ver . 6. — therefore , 2 dly , 't is for ever to be noted , that this special interest in god , he obtained through faith , in the free promise ( which is the covenant of grace god made with him ) and the apostle plainly shews , in rom. 4.9 , 10. that this blessedness , he ( in the negative ) received not in the covenant of circumcision , but in uncircumcision . how was it then reckoned , when he was in circumcision , or in uncircumcision ? not in circumcision , but in uncircumcision , ver . 10. i cannot but wonder at the darkness of those men , who affirm , that abraham received special interest in god , in the covenant of circumcision ; whereas the holy ghost positively denies it , or affirms the contrary . his main business being there to take them off of circumcision , and so to distinguish between circumcison , and the covenant of faith ; but , in direct opposition to the apostle's design , these men go about to magnifie circumcision by ascribing it to that . 3. and let it also be noted , that the same apostle excludes abraham's natural seed as such , ( with whom the covenant of circumcision was made ) from this special blessing of special interest in god , in rom. 9.5 . not as though the word of god hath taken none effect , for they are not all israel , which are of israel ; neither , because they are the seed of abraham , are they all children : ( that is , by way of special interest in god , so as to have god to be their god , by vertue of the covenant of grace made with abraham ) but in isaac shall thy seed be called , ver . 7. that is , they which are the children of the fl●sh , these are not the children of god ; but the children of the promise , are counted for the seed , ver . 8. none can deny , but that those , whom the apostle calls the children of the flesh ( whom he denies to have any interest in god as such ) the covenant of circumcision did belong unto , and was made with , as well as it was made with the true spiritual seed ; therefore i may from hence , with the greatest boldness imaginable , affirm , that in the covenant of circumcision , god did not make over himself to be abraham's god , so as to give him , or to his seed , special interest in himself . obj. but 't is positively said , that god did promise in the covenant of circumcision , to be a god to him , and to his seed after him , in their generations , when he promised them the land of canaan , gen. 17.8 , 9 , 10. answ. i do not deny it , but not by way of special interest ( that is , the thing we differ in ) so he was not the god of his seed as such , according to the nature of the covenant of grace , and that for the reasons before urged ; therefore it behoveth us to consider , in what respect we are to understand the holy ghost . i do not say neither , that ever god made himself over to men , to be their god , by way of special interest , upon the terms of the sinai covenant , that was impossible for them to answer , ( nor can i believe , notwithstanding what mr. flavel has affirmed , that my reverend brother , mr. philip cary , will assert any such thing ) the inheritance was not by the law. 1. therefore we are to consider , that god may be said to be the god of a people , in a covenant way , two manner of ways . 1 st . by the free promise , or covenant of grace in a spiritual gospel sense , which gives special and soul-saving interest in him , as all abraham's spiritual seed , i. e. true believers have ; or , 2 d. god may be said to be the god of a people , by entering into an external , legal covenant with them : and thus he gave himself to be the god of abraham , and his natural , or fleshly seed , i. e. he took them into a visible external covenant church-state , and separated them from all other people and nations in the world , to be a peculiar people ( in that covenant ) unto himself ; and , in this sense , he was said foederally , or by covenant , to be married to the whole house of israel , as so considered , and to be an husband to them : see ier. 21.31 . god there makes a promise to israel and iudah , that he would make a new covenant , not according to the covenant i made with their fathers in the day that i took them by the hand , to bring them out of the land of egypt ( which covenant they break , although i was an husband to them saith the lord ) ver . 32 in this covenant god gave them their church state , and many external or earthly blessings , laws and ordinances , and they formerly struck hands ( as i may so say ) with god , and promised obedience , exod. 24.3 , 7 , 8. and he took the book of the covenant , and read in the audience of the people , and they said , all that the lord hath said , will we do and be obedient : and thus god became as an husband to them , i. e. he fed them , and took special care of them , and to lead them with great bowels in the wilderness , and bestowed the land of canaan upon them , with other temporal blessings , according as it was promised to them in the covenant of circumcision : like as a husband cares for , and provides for the wife , so did god care and provide for them and preserved them , so long as that law ( i mean the law of their husband ) did continue : but that law is now dead , rom. 7.4 . and god now is no longer such a husband to them , nor hath he married in that sense any other external nation , or people of the world ; but now god , in the gospel covenant , is an husband indeed ; to them he was but a typical husband , and their god in an external faedoral relation : and thus he was the god of all abraham's natural off-spring ; for , in him , he first espoused them as a national church , and people , and gave them the covenant of circumcision , as the sign , or token thereof , with many ecclesiastical and civil rites . and this is further confirmed by a reverend and learned writer : howbeit from the strict connexion of this 7th . verse with the 6th . and the assurance here given , that god will establish his covenant with abraham's seed , to be their god : it is evident ( saith he ) that the number of abraham's carnal seed and the grandeur of their civil state , is not all that is promised , nor yet the principal blessing bestowed on them therein , but rather the forming them into a church state , with the establishing of the ordinances of publick worship among them , wherein they should walk in covenant relation to god , as his peculiar people : understand it still ( saith he ) of the old covenant , wherein they had their peculiar right and privilege , no less can be intended in this , i will be a god unto them , in their generations ; and it is also made more evident by the following account that is given of this transaction , with respect to isaac and ishmael , gen. 17.18 , 21. when the lord had promised unto abraham a son , by sarah , whose name should be called isaac , he thus prayed , o that ishmael might live before thee ! which the chaldee paraphraseth thus , i. e. might live and worship before thee . no doubt , his prayer was , that ishmael might also be an heir of the blessing of this covenant ; but that was not granted to him ; for the lord would have his covenant seed called by isaac only : with him god would establish his covenant , having appointed and chosen him alone , to be the heir thereof , who was to be the child of the promise , and son of the free woman ; and yet for ishmael , in special favour with abraham , whose seed he was : thus much he obtained , i. e. that he should be made fruitful , and multiply exceedingly , twelve princes , or heads of great families , should spring of him ; which imports some analogy to the twelve tribes of israel after the flesh , and god would make him a great nation ; and yet , all this fell short of the blessings of abraham's natural off-spring , by isaac , from which ishmael was now excluded : it is plain therefore , that the privilege of the ecclesiastical , as well as the flourishing of the civil states of israel , did arise unto them out of the covenant of circumcision . we conclude therefore ( saith he ) that notwithstanding the carnal seed of abraham , could not as such , claim a right in the spiritual and eternal blessings of the new covenant , because of their interest in the covenant of circumcision , yet their privileges , and advantages in their church-state , tho' immediately consisting in things outward and typical , were of far greater value and use , than any meer worldly , or earthly blessings , as to giving them choice means of the knowledge of god , and setting them nearer to him , than any nation in the world besides . thus far this learned author . dr. bates also , in his sermon preach'd at mr. baxter's funeral , shews , that god may be said to be the god of a people , several manner of ways . 1. upon the account of creation : thus he is our god and father o lord thou art our father , we are the clay , and thou art our potter , and we all are the work of thy hands , isa. 64.8 2. upon the account of external calling , and profession , there is an intercurrent relation of the father and son , between god and his people : thus the posterity of seth , are called , the sons of god , gen. 6. and the entire nation of the jews are so styled : when israel was young , i called my son from egypt , hos. 11. and all that have received baptism , the seal of the holy covenant , and profess christianity , in this general sense , may be called the children of god. thus he clearly confirms what i have said ; but observe , in this sense , god is not said to be the god of a people by way of special interest . but 't is not ( saith he ) the outward dedication , entitles men to saving interest in god , unless they live according to that dedication . there are baptised infidels , as well as unbaptised , &c. then say i , some infants baptised , are in his opinion , but in an external covenant with god , and so have no special inte●est . — moreover sure none can deny , but , by gross idolatry , the israelites broke this covenant ; and yet , when they , in ezekiel's time , became guilty of vile abominations , the lord still claimed an interest in their children , by vertue of this covenant . moreover , thou hast taken thy sons and thy daughters , whom thou hast born unto me , and these hast thou sacrificed unto them to be devoured : is this of thy whoredoms a small matter , that thou hast slain my children , ezek. 16.20 , 12. the children they begat in a natural way , when by cursed idolatry , they had apostatized from god , ( by vertue of this covenant ) god calls his children , which could not have been , if their covenant interest had been as our brethren affirm , i. e. suspended on the good abearing , or faith of immediate parents : but , as the apostacy of parents could not hinder their children from that external covenant interest they had in god , and god in them , so the faith and holiness of parents , could not interest their children in the special blessings of the covenant of grace . lastly , 't is remarkable , that when god gave the sinai covenant , exod. 20.1 , 2. where he pleads interest in them as his people , he mentions expresly , upon what account he so owned them ; read the text , i am the lord thy god , which brought thee out of the land of egypt , out of the house of bondage , thou shalt have no other gods before me . i am jehovah , and thy god , having chosen you to be a people to my self above all people ; as 't is said elsewhere , not that as they were thus his people , and a chosen nation , they had special interest in god by eternal election , and peculiar adoption , no , but a few of them ( as it appears ) were in that sence , his people : but their god , by vertue of that legal and external covenant he made with their fathers , and now again with them , and so bestowed temporal blessings upon them ; therefore 't is added , that brought thee out of the land of egypt , not land of spiritual darkness , nor house of spiritual bondage , but literal bondage , &c. in the covenant of works , ( saith reverend mr. cotton ) the lord offered himself , upon a condition of works ; he bid them obey his voice , and provoke him not ; for i will not pardon your transgressions . — but , in the covenant of grace , he will do this , but not in the covenant of works ; all is given upon condition of obedience . the lord giving himself , &c. tho' it be but to work , yet he is pleased to receive them into some kind of relative union expressed , ier. 32.32 . which my covenant they break , as though i was an husband unto them . he was married to them in church-covenant ; he was their god , and they were his peculiar people , and yet the lord cast them off from this marriage-covenant , from this union . thus mr. cotton on the covenant . p. 39.40 . so much shall serve to the answering this grand objection . obj. 6. sixthly , circumcision was a seal of the righteousness of faith. if circumcision was the seal of the righteousness of faith ( saith mr. flavell ) it did not appertain to the covenant of works : for the righteousness of faith and works , are opposite ; but circumcision was the seal of the righteousness of faith , rom. 4.11 . ergo , pag. 220. 1 answ. we answer first , that the text they bring , doth not call circumcision the seal of the righteousness of faith : as 't is such , or in common to all that were circumcised , pray let us read the words ; and he received the sign of circumcision , a seal of the righteousness of the faith , which he had them yet being uncircumcised : that he might be the father of all men that believe , though they be not circumcised ; that righteousness might be imputed to them also : rom. 4.11 . first , observe circumcision is directly , here called a sign , and so it was in it self : 1. a sign , or token of god's making good his covenant to abraham's natural seed , that from his loins christ should come by isaac . 2. a sign , or token , that the promise of all these blessings granted to them , either ecclesiastical , respecting their national church state , and civil state , and temporal blessings , with their possessing of the land of canaan . 3. of the circumcision of the heart , for that it was a sign of . 2. but it is not called any more a seal to abraham , of the righteousness of that faith , he had before he was circumcised , then it was of his being the father of all them that believe now since it was principally called a seal to him , of that peculiar privilege , and prerogative , of being the father of all true believers , which none had ever granted to them besides himself , why should they suppose , that circumcision is here called , a seal of the righteousness of faith to all , as well as to abraham himself ? i desire this may be considered ; for mr. flavel passes it by in silence , and speaks nothing to it . 3. but thirdly , to put the matter out of doubt , it could be a seal to no other person , or persons , but to abraham only . because it was a seal of that righteousness abraham had , being yet uncircumcised , and such a righteousness , none of his seed ever had actually , as he had it ; ( neither of his fleshly , nor spiritual seed ) for first , isaac had no such faith before he was circumcised , because circumcised when but eight days old , and so were generally all his seed , except you will mention such , who neglected to circumcise their children , and so transgressed the command of god , or mention adult proselites . but that will not help the matter ; they must carry it to be a seal to all that the covenant of circumcision belonged to , or else to none but to abraham only : but to all , it could not be a seal , as it was to abraham , it being positively said , not to be a seal of the righteousness of their faith , they should have after circumcised , but of that faith abraham particularly had , being yet uncircumcised . 4. the scope and drift of the holy ghost , proves it to be thus as we say ; for else , there 's no need for the apostle to mention it , as a seal of that righteousness of faith , he had before circumcision , if others might have it in circumcision , viz. the righteousness of god , as 't is contained in the covenant of grace : ( for that they must say , or they say nothing ) and it farther appears by what the apostle speaks , viz. that he might be the father of them that believe , that were not circumcised . if it had been in circumcision , or after circumcision , what argument would there have been in the case , i. e. that abraham should be the father of those that believe , that are not circumcised . therefore , in direct opposition to what dr. ames speaks , as cited by mr. flavel , i must say , the main drift and scope of the apostle's argument from the coherence of the text , is to take off the jews from seeking any spiritual benefit from circumcision , or the law , but by faith , only seeing ; abraham was justified , and received the righteousness of christ , by faith , before he was circumcised , or without circumcision ; and his receiving circumcision , sealed not only the righteousness of faith to him , which he had , being uncircumcised , ( and so to none else ) but also , his being the father of all that believe , whether circumcised , or not circumcised . 5. but again , it must be granted to belong to abraham , only as a seal , because st. paul , speaking of circumcision , rom. 3.12 . says , the chief advantage , or privilege , they had thereby , was , because that unto them was committed the oracles of god. certainly , he would not have called that the chief , if circumcision had been given in common , as a seal of the righteousness of faith : however , when he is a treating of the privileges that come by circumcision , surely he could not have forgotten this , viz. that it was a seal of the righteousness of faith. 6. let not men mistake themselves any more , for evident it is , that circumcision , as 't is called a seal to abraham , so it did not seal to him something , which he then had not , but might have ; but it did seal , really , and truly , the righteousness of that faith , which he at that time had : if therefore you baptize children , who before they are baptized , do truly believe ; no body will be dispeased with you , or if you can prove , your infants have really and truly such a faith as abraham had , and that their baptism doth seal that faith to them for righteousness , which circumcision sealed to abraham , you do your business : but sirs , pray what blessings of the covenant of grace , doth baptism now seal to your infants ? o , says one , the covenant is theirs , it belongs to them , and shall we deny them the seal ? what , not let them have a bit of wax ? but stay a little , you must first prove the covenant of grace , doth indeed belong to believers children as such , before you talk at such a rate as you do . a seal , all men know , makes firm and sure all the blessings to the person , to whom it is sealed , which are contained in the same covenant , to which it is fixed : therefore , take heed you do not blind the minds of people , and deceive them , by making them think they are in covenant , when indeed it may be no such thing . 7. besides , if circumcision was the seal of the covenant of grace , then it would follow , that the covenant of grace made with abraham , is abrogated ; for the breaking off the seal , all men know , cancells the covenant , and makes it of none effect : and that circumcision , which you call the seal of the covenant of grace , that was made with abraham , is broke off , or torn off by the death of jesus christ , is evident ( and this proves , if it was a seal of the sinai covenant , which i say , not but only a sign ) that covenant is gone , because the seal is broken off . 8. circumcision was so far from being a seal of the covenant of grace to all , to whom it did b●long , that it sealed not all those outward blessings to the bond-men , or such who were bought with money , and so were admitted to dwell in abraham's family ; for it did not seal to them all the outward and external privileges of the commonwealth of israel ; for they only belonged to those who were natural israelites . now , from the whole , it seems to me to be a strange thing , which is lately asserted , viz. that the infant seed of believers , ( during their infancy ) have all of them a certain interest in the covenant of grace : by vertue of which , they are compleatly justified before god , from the guilt of original sin , both originans , and originations ; and yet , when they come to years of discretion , may ( yea must ) by their actual closing with , or refusing the terms of the covenant , either obtain the continuation , and confirmation of their covenant interest , or be utterly , and finally cut off from it , and so perish eternally in their ignorance of god , and rebellion against him . answer , to which i must say , that they seem to make the covenant of grace , such a conditional covenant , that renders it in nature and quality , like the sinai covenant , or covenant of works , i. e. if they perform the righteousness required , they shall live ; if they obey not , or make not good , this pretended covenant of grace , they shall dye , or be cut off : let our brethren , who are sound in the doctrine of free-grace , consider this . 2. and as the promises of the new covenant , will admit of no such partial interest , ( saith a learned author ) so neither can this opinion consist with the analogy of faith , in other respects ; for either the stain of original sin , in these infanrs is purged , and the dominion of concupiscence in them destroyed , when their guilt is pardoned , or it is not ; if it be , then the case of these infants , in point of perseverance , is the same with adult persons , that are under grace , by actual faith ; and then a final apostacy , from the grace of the new covenant , must be allowed to befall the one , as well as the other , notwithstanding all provisions of that covenant , and engagement of god therein , to make the promise sure to all the seed , rom. 4.16 . but this the author will not admit : if he say , that their guilt is pardoned , but their natures are not changed , or renewed , nor the power of original corruption destroyed , so as that sin , shall not have dominion over them ; it will be replyed , that then , notwithstanding their supposed pardon , they remain as an unclean thing , and so uncapable of admission into the kingdom of god. thus this worthy author . 3. to which let me add , certainly if divine habits were in those infants , they would immediately be manifested ; or be sure when they are grown up , would appear in them by gracious operations flowing from thence : but since those acts , or products of such a gracious habit , appear not in them , 't is evident , they never had them infused . 4. all that are in the covenant of grace , ( if they live ) the fruits of faith and holiness , will flow naturally from those sacred habits , god hath by his spirit planted in them , as heat and light doth from the fire , when 't is kindled on the hearth . the truth is , such who are united to christ , and have faith in him , and so are actually in the covenant of grace , are also washed and purged from sin , and pollution , see ezek. 16. rom. 5.14 . act. 15.10 . none can have union with christ , but by the in-dwelling of the holy spirit ; and wheresoever the spirit of christ is , it applies , the blood of the covenant , not only for pardon , but also for the purging the conscience from dead works , to serve the living god : and therefore , ( as the same learned author observes ) as certain as any derive a new covenant rite from christ for pardon , they also receive a vital influence from him , for the renovation of their natures , and conforming their souls to his image : therefore , to assert , that the grace of christ , is applied to some , for remission of sins only , or that the guilt of any sin , can be pardoned to any person , and yet that sin retains its dominion over them , is a doctrine , i understand , not to be sound , or agreeable to the doctrine that is according to godliness . 5. to conclude with this , 't is evident , these men must , by their notion , make every believing parent to be ( considered in respect of that covenant made with abraham ) a common head and father , not only to his own natural seed , but to all believers also , as abraham was , and then it would follow , that there are as many common fathers , like as abraham was so called , as there are believing men in the world , and so a knowing , or knowledge of men still after the flesh , which the apostle disclaims , 2 cor. 5. 17. besides , the thing is usurp'd in it self : therefore , let all know , that a believers right to the blessings of the covenant of grace made with abraham's , or by vertue of that promise made with him , do relate to such a seed as do believe , and not as co-ordinate with him , in covenant interest ; they are not each one , by this covenant , made the father of a blessed seed , as abraham was the father of the faithful , neither can they claim the promise for themselves , and their seed , according to the tenour of abraham's covenant , as he might , ( as this author observes ) but they must believe as abraham did , or have a faith of their own : for if ye be christ's , then are ye abraham 's seed and heirs according to the promise , gal. 3 29. this the same author notes . obj. 7. the covenant of circumcision , was an everlasting covenant , therefore it was the covenant of grace . answ. i answer , 't is not unknown to our opponants , that the hebrew word , for everlasting , sometimes signifies no more then a long continuance . of time . — and so extensive was the promise of god's peculiar favours to the natural seed of abraham , and the original of their claim there-from that the severity of that law afterwards given to them , was so far restrained , as that ( notwithstanding their manifold breach of covenant with god , and forfeiture of all legal claim of their right and privileges in the land of canaan thereby ) that they were never utterly cut off from that good land , and ceased , to be a peculiar people unto god , untill the end or period of that time , determined by the almighty , was fully come ; which was the revealation of the messiah , and the setting up his spiritual temple , under the dispensation of the gospel ; and thus far , the word everlasting doth extend . 't is said , god promised to give the land of canaan to abraham , and to his seed for ever ; and again , gen. 17.8 . for an everlasting inheritance ; whereas it is evident , they have for many ages , been dispossessed of it : nor may this seem strange , if we consult other texts , where the same terms are used with the like restriction ; for the priesthood of levi , is called an everlasting priesthood , numb . 25.13 . and the gates of the temple , everlasting doors , psal. 24.6 . so the statute , to make an atonement for the holy sanctuary , and for the tabernacle , and for the altar , and for the priests , and for all the people of the congregation , is called , an everlasting statute , levit. 16.34 . and this shall be for an everlasting statute , &c. so that from hence 't is very clear , that the word everlasting is to be taken sometimes with restriction , and referrs to the end of that dispensation , to which the law , statute , or covenant did belong ; and when christ came , as all mosaical rites ended , so did the covenant of circumcision also . god never said , he would be the god of abraham's natural seed as such , as he gave himself to him , and to all his true spiritual seed ; for to them he gives himself , or an interest in all god is , or has ( so far as communicative ) even for ever and ever , or to all eternity ; the covenant of grace , being ordered in all things , and sure , 2 sam. 23.5 . 't is impossible this covenant , and covenant blessings , which is comprehensive of all grace here , and glory hereafter , should referr to a certain period of time ; and since he was not thus in covenant with abraham's carnal seed as such , 't is evident , the covenant of circumcision , ( tho' called , an everlasting covenant ) was not the covenant of grace . and so much to this objection . 8. obj. there was never but one covenant of works , and that god made with adam , and in him with all his post●rity ; therefore the covenant of circumcision did not appertain in the covenant of works : see mr. flavel . answ. first , our controversie , lies not so much about , the covenant of works , as given to adam , but about the nature of sinai covenant , since circumcision appears to be of the same nature with that : i do not say , in every respect , there is no difference between the covenant of works made with adam , and that made with the peop●e of israel ▪ though the● differ not essentially in substance , 't is all one and the same covenant , viz. requiring compleat and perfect righteousness . 2. therefore , tho' there is but one covenant of works , yet there was more than one addition , or administration of the said covenant : this is evident , although given upon a different end , purpose , and design , by the lord. adam's covenant , i grant , had one end and design , and the sinai covenant of works had another ; yet , may be , both , as to the essence and substance of them but one and the same covenant : which , doubtless , is all mr. cary intends . 1. adam's covenant had happiness , and justification in it , by his perfect obedience thereto ; and he being able , in the time of his innocency , to keep it , he was thereby justified . 2. but the second edition , or ministration of the covenant of works , given to the people of israel , tho' in its nature and quality , it was a covenant of works , and one with the former , yet it was not given for life or to justifie them , nor was it able so to do , by reason of their weakness through the flesh , rom. 8.3 . but it was added because of transgression . 1. to restrain sin , ( or as i said before ) to regulate their lives under those external covenant transactions of god with them , as his people , as before expressed . 2. to make sin appear exceeding sinful . 3. to discover to them , what righteousness it is god doth require , in order to the justification of the soul in his sight . 4. to make known to them thereby , what a righteousness man , originally , in the first adam , had , and lost ; and 5 thly , it did discover their woefull condition to them , and might put ●hem upon seeking relief and justification , by the promised seed , and so be as a school-master , to bring them to christ. 6. that in their conformity to it , to their utmost power , to continue ●ll those outward blessings , and privileges to the house , or church of israel , as god promised to abraham upon that account ; for 't is evident , the promises made to them , upon their obedience , were earthly and temporal promises , and not spiritual . hence the apostle saith , the new covenant is established upon better promises . — and now , that the sinai covenant was a covenant of works , ( as considered ●n it self ) notwithstanding the end and design of god therein , ( i find many of our sound protestant divines do affirm ) tho' given with a merciful and gracious intention ▪ or in subserviency to the gospel . 1. it commanded , or did require perfect or compleat obedience . 2. on these terms , do and live. 3. it gave no strength , nevertheless , to perform what its just demands were : hence the strength of sin is called , the law ; it did condemn , but could not save . 4. nor was there any pardon , or remission of sin , by that covenant , for any soul that broke it ; for , he that despised against moses's law , dyed without mercy , under two or three witnesses , heb. 10.28 . — moreover , 5. it cursed all that did not continue in all things that were contained in the whole book of the law to do them , gal. 3.10 . 6. the holy ghost calls it the old covenant , in contra distinction , and direct opposition to the covenant of grace , or gospel covenant . the law is not of fait● : but , the man that doth those things , them shall live in them , gal. 3.12 and tho' moses was the mediator of that covenant , yet he was but a typical mediator , and stood between god and them , to plead for the blessings of that covenant , and to prevent the threatnings of temporal judgments ; for there was never but one mediator between god and us , upon a spiritual account , i. e. to stand between eternal wrath and us , or to make peace with god for our souls . — take what the learned bishop usher hath said about the law , as a covenant of works , viz. quest. how doth this covenant ( i. e. the covenant of grace ) differ from that of works . answ. his answer is much every way , for first , in many points , the law may be conceived , by reason ; but the gospel , in all points , is far above the reach of man's reason . secondly , the law commandeth to do good , and giveth no strength ; the gospel enableth us to do good , the holy ghost writing the law in our hearts . thirdly , the law promised life only , the gospel righteousness also . fourthly , the law required perfect obedience , the gospel , the righteousness of faith. fifthly , the law revealeth sin , rebuketh us for sin , and leaves us in it , but the gospel doth reveal unto us remission of sins , and freeth us from the punishment belonging thereunto . sixthly , the law is the ministration of wrath , condemnation , and death ; the gospel is a ministry of grace , justification , and life . seventhly , the law was grounded on man's own righteousness , requiring of every man , in his own person , perfect obedience , deut. 27.26 . and in default , for satisfaction , everlasting punishment , gal. 3.10 , 12. but the gospel is grounded on the righteousness of christ , admitting payment and performance in another , in behalf of so many as receive it , gal. 3.13.14 . bishop usher's summ and substance of christian religion , p. 159. a multitude of protestant writers , i might produce , who all assert the same doctrine . and if the sinai covenant was not a covenant of works , why do all our brethren say , as it was a covenant of works , 't is done away ? and , why doth the apostle say , christ is the end of the law , as touching righteousness ? it is not abolished , or done away , as 't is a rule of righteousness , for as so it abides , as a perpetual rule and law to us . therefore , i wonder at mr. flavel's out-crys against mr. cary , as if it was impossible for the saints to be under the covenant of works , under the former dispensation , and yet in the covenant of grace ; for i would know , whether or not , they were not , at that time , under the ministration of that covenant ? but what , tho' no sooner did they believe in christ , the promised seed , but they were delivered from the curse of the law. nor is this any strange thing , for are not all now , in these days , under the dispensation of the gospel ? yet , untill men and women believe in christ , they abide still under the curse of the law of the first covenant ; for christ is not the end of the law to all the world , ( so as some erroneously assert , i. e. all are justified in god's sight , from the curse of the law ) but he is only the end of the law , touching righteousness to every one that beleiveth , to them , and to no other adult person : therefore men might be under the outward dispensation of the law of works , and yet through faith , be justified ; and also , others may be , and are now , under the dispensation of the gospel ; and yet , for not believing in christ , be condemned , and under the curse of the law : for the gospel is not the cause of our sickness , but our cure ; none believing , is the refusal of the medicine : so that there 's no reason for him to say , ( because we assert this ) that the godly , under that dispensation , hung mid-way , betwixt life , and death , justification , and condemnation ; and after death , mid-way betwixt heaven , and hell , p. 180. therefore , as all that lived under the dispensation of the law , or covenant of works , were saved by faith , in the promise of christ , or by the covenant of grace , abraham ( saith our saviour ) saw my day , and was glad , so without faith , or interest in christ , such that live under the dispensation of the gospel , cannot be saved ; nor are they delivered from the curse of the law , or covenant of works . therefore , ( to conclude with this , ) 't is evident , the covenant of works , though but one , ( as to the substance of it ) yet there was several ministrations of it ; as it was given also upon different ends , and designs by the lord : and therefore , because the said covenant of works was first given to adam , ( by vertue of which he was accepted , and justified in his innocency ) could not god give forth a second addition , ministration , or transcript of his righteousness , and holy law , requiring perfect obedience , though not to justification , yet to aggravate their sin , and so to their just condemnation ? and doth not the apostle assert the same thing ? rom. 3.19 , 20. compared with rom. 7.13 . gal. 3.19 . but saith bishop usher . quest. doth not god wrong to men , to require of him , that he is not able to perform ? answ. he answers no ; for god made man so , that he might have performed it ; but he , by sin , spoiled himself , and posterity of those gifts . therefore , to proceed ▪ i do affirm , that always , generally , when the apostle speaks of the old covenant , or covenant of works , he passes by , in silence , the covenant made with adam , and more immediately , and directly , applies it unto the sinai covenant , and to that of circumcision , as all careful readers , who read the epistles to the romans , galatians , and to the hebrews , may clearly find . and farther , to evince the truth we contend for ; 't is evident , that although there is ( and ever was ) but one covenant of grace , yet nothing is more plain then that there were several distinct additions of it , altho' we say , the promise or gospel covenant , was one and the same , in all ages , in respect of the things promised , with the nature and quality thereof ; which is a free and absolute covenant , without works , or conditions of foreseen acts of obedience , or righteousness done , by the creature whatsoever , rom. 4.5 . the substance , and essential part of this gospel covenant , as to the promises of it , is christ , faith , a new heart , regeneration , remission of sins , sanctification , perseverance , and everlasting life : yet , this evangelical covenant , had divers forms , additions , or transcripts of it , which signified those things , and the various sanctions , by which it was given forth , and confirmed . to adam , the promise of it was under the name of the seed of the woman , bruising the head of the serpent . to enoch , noah , &c. in other terms . to abraham , under the name of his seed , in whom all the nations of the earth should be blessed . to moses , by the name of a great prophet among his brethren ; and it was signified also unto him under dark shadows , and sacrifices . unto david , under the name of a successour in his kingdom . to other prophets , more clearer still made known , unto as a child is born ; a woman shall compass a man ; a new covenant i will make , &c in the new testament , in plain words , we all , with open face , beholding , as in a glass , the glory of the lord , 2 cor. 3.18 . but now , because there were so many additions , or ministrations of the gospel , or new covenant , doth it follow , there are so many new covenants ? this being so , mr. flavel hath done nothing to remove mr. cary's arguments , but they stand firm : for he says not , that the sinai ministration of the covenant of works , was ordained to justifie mankind ; nor was it possible it could , after a man had sinned ; and yet in its nature , an absolute covenant of works , or do for life , or perish . the man that doeth these things , shall live in them . obj. 9. circumcision could not oblige the iews , in its own nature , to keep the whole law , because paul circumcised timothy : if , in the very nature of the act , it had bound timothy to keep the law for iustification , how could it have been paul's liberty so to do ? saith mr. flavel , which he asserts it was , gal. 2.3 , 4. p. 226. answ. 1. that circumcision did oblige the jews to keep the whole law , is evident , gal. 5.3 . and , as i hinted before , our learned annotators , on the said place , speak the same thing positively . take more largely their very words : they were obliged to one part of the law ; they must be obliged to all other parts of it ; besides , that circumcision was an owning , and professing subjection to the whole law , &c. obj. but did not the fathers then , by being circumcised , acknowledge themselves debtors to the law ? ( he answers ) yes , they did acknowledge themselves bound to the observation of it , and to endure ( upon the breaking of it ) the curse of it ; but they were discharged from that obligation , by believing in christ , who was made a curse for them , that he might redeem them from the curse of the law. thus pool's annotations . 2. but , as to paul's circumcising timothy , it was , when he knew circumcision was abolished ; and therefore , it could not oblige him , paul well knew , to keep the law. sith no law , in its own nature , can oblige any person , according to the nature , and quality of it , when 't is abrogated and in no force , tho' he saw it was his liberty , for some reasons to do it : but those christians , corrupted by false teachers , did not believe , that circumcision , and other legal rites , were abolished , but that they were in full force as ever ; and therefore , he tells them , ( granting it was , as they believed ) if they were circumcised , they were obliged to keep the whole law , tho' his great design was to take them off from seeking justification by works . therefore , 3. 't is evident , paul did not circumcise timothy , in obedience to the law given by the lord ; but for other politick reasons , in complying with the weakness of some jewish christians : after the same manner he submitted to some other rites also , of the ceremonial law , as shaving the head , and purifying himself , which was then also abolished , tho' not deadly , say expositors , then though those ceremonies , were dead , and so nothing in them , act. 21.24 . circumcision was , alas ! dead , and this paul knew , therefore could not hurt timothy : but those , to whom he wrote , thought it was alive ; and therefore , it would not only hurt , but destroy them , or be destructive to them , upon the account of the obligation it lay them under , if it was as they conceived . this being so , what is become of mr. flavel's argument , which he makes such boast of , as if unanswerable ? pag. 231. obj. 10. the root is holy , therefore the branches ; that is , as abraham was holy , so were all his seed ; and as believers are holy , so are all their children ; and as the natural branches of abraham was broken off for their unbelief , so the gentiles are grafted in , in their stead , and succeed in their privileges , and so their seed are holy , with an external relative covenant holiness , rom. 11.16 . and therefore , may be baptized , and have right to church membership . * answ. there is a two fold holiness spoken of : 1 st . an external foederal holiness . 2 d. a true spiritual inherent holiness . now the children of believing gentiles , are not holy with an external relative foederal holiness nor have they a right to baptism , nor church membership , for two reasons : first , because baptism is of mere positive right , nothing but a command , example , or some well grounded authority from christ , that can give them a right thereto . secondly , because the gospel church is not constituted , as the jewish church was , 't is not national , but congregational ; it consisteth not of the carnal seed as such , but only of the spiritual seed , i. e. adult persons who believe . where do we find , in all the new testament , that the children of believers as such , were baptised , and taken into the church , as being in an external relative covenant ? holy mr. tho. goodwin ( as i find him quoted by a learned writer , in a book called two treatises , p. 6● . ) saith , in the new testament , there is no other holiness spoken of , but personal , or real , by regeneration ; about which , he challenged all the world , to shew to the contrary . i have shewed you , the ax is laid at the root of all external , relative , foederal , holiness , which qualified under the law , for jewish ordinances , and church membership . — but 3 we will now come to examine this text of holy scripture , rom. 11.16 . there are various interpretations of what is meant by the root in this place . 1. some understand it of the covenant . 2. some of christ. 3. some of abraham , isaac , and jacob. 4. some of abraham only . i now agree with the last , and say abraham is the root spoken of here : but pray observe , as he was a two-fold father , so he was a two-fold root : first , the father , or root of all that believe , secondly , the father , or root of all his natural seed as such ; but this place referrs to him as he was the root of all his true spiritual seed ; and if so , the holiness of the branches is real , spiritual , and internal ; ( and not external foederal holiness ) for such , as is the holiness of the root ( as meant here ) such is the holiness of the branches ; but abraham was believingly , personally , spiritually , and internally holy , ergo , such are all the branches spoken of here . and indeed , for want of faith , and spiritual holiness , that was in the root . were many of the natural branches broken of , from being any more a people , in an external covenant relation with god ; for this is the covenant i have shewed , the ax is now laid at the root of , viz. the external covenant . the jews were broken off , or cut down by their unbelief ; their old church state , and covenant being gone , they not believing in christ , and so united to the true olive , and the gentiles by faith , were grafted in ; they having obtained the fatness of the root , o● faith , and righteousness of abraham , and of the covenant of grace made with him , who is called , the father of all that believe . a learned writer says , 1. the holiness here meant , is first , in respect of god's election , i. e. holiness , personal and inherent in god's intention . 2. it is also a holiness , derivative , not from any ancestors , but abraham , not as a natural father , but as a spiritual father , or father of the faithfull ; and so derived from the covenant of grace made with abraham . from hence it appears , there is nothing in this illustrious scripture , for what these men bring it , who think hereby to prove a holiness , which the new testament knows nothing of ; applying , the holiness and insection to outward dispensation , only in the visible church , which is meant of saving grace , in the invisible , and make every believing parent , like root to his posterity with abraham , to his seed ; which we deny . let therefore the jews covenant , standing before they were broken off ( from being any more a covenant people ) be what it would , i am sure no gentile is graften into christ , nor jew neither , but by faith ; nor can any be grafted into the gospel church , without the profession of such a faith. the jews , 't is true , were broken off by their unbelief , and were also now no more a church ; nor is there ( as i said once before ) any such kind of church , constituted under the gospel dispensation , as theirs was , viz. a national one : for they , amongst the jews , who were true believers , ( or the spiritual seed of abraham ) who receiving jesus christ by faith , were planted a new into the gospel church ; and between them , and gentile believers , there is no difference , since the middle wall of partition is broken down , eph. 2.14 . jew , and gentile , stand now by faith , and not by external , relative covenant holiness . thou standeth , ( saith paul ) by faith : o believer ! ( mark it ) not by birth , privileges , but by by faith ; ( as worthy mr. gary observes ) thy standing is by faith , yet not thy seed by thy faith , but thou thy self by thine ; and they , by their own faith ▪ faith is that , by which ( thou standing , and not thy seed ) hast right to stand in the church , and not thy seed ; but if thy seed have faith , and thou hast none , then they have right in this church , and thou shalt be excluded . and , although under the law , we deny not , but that the natural seed , or progeny of abraham , were all holy , with an external , ceremonial , typical holiness ; and consequently , they were then admitted to an external participation of church privileges ; yet now 't is otherwise , old things are passed away , and all things are become new ; now we know no man after the flesh , 2. cor. 5.16 , 17. that old church state is dissolved , and manner of admission into it , by external birth , privileges , or ●●●●●ive covenant holiness ; and 't is very evident this was effected by the death of christ : see eph. 2.14 . for he is our peace , who hath made both one , and hath broken down the middle wall of partition between us ; having abolished in his flesh , even the law of commandments , contained in ordinances , for to make in himself , of twain , one new man , so making peace , vers . 15. the legal external covenant made with the jews , whilst it abode , was a wall of separation , or partition between them , and the gentiles , and caused enmity in them both , in the jews , because they contemned the gentiles , as a people unclean , and abominable ; not being circumcised , they hated them : and the poor gentiles , they seeing themselves out of the covenant , and so deemed strangers and foreigners , and without god in the world , they envied the jews : but now jesus christ has broken down this wall of partition , and slain the enmity that was between them , which was the ceremonial law , and covenant of circumcision , and all other external privileges , as they were god's peculiar covenant people , and these being abolished , and gone , now both jew and gentile are made one in christ , and become one new body , or church , viz. a christian gospel church : and hence he adds , and , that he might reconcile both unto god , in one body by the cross , ver . 16. that is , the outward wall of jewish rites , and privileges being gone , christ thereby designed , to bring both jew , and gentile ( viz. all the elect ) unto god , and both into one church state , no person , nor people now , having any external privilege above others , by the gospel covenant : and if the jews external birth-privileges , were a wall of partition between them , and the gentiles , let men take heed how they set up another like wall of partition among them , who are believers , and their seed , and unbelieving gentiles , and their seed , lest that prove a ground and cause of like enmity between believing , and unbelieving gentiles , as the old rites , and covenant privileges did , between jews , and gentiles . but to open that text , rom. 11.16 . a little more fully , as i have formerly done , 't is evident the apostle , in the 9th . and 10th . chapters to the romans , is treating of the election of grace , and of the covenant of grace , god made with abraham : these were his people which he had not cast away , chap. 10.1 . and of this sort , god had 7000 in elias's days , ver . 4. even so , saith he , at this present time also there is a remnant according to the election of grace , ver . 5. hence he says , what , then israel hath not obtained , &c. but the election hath obtained , and the rest were blinded , ver . 7. he farther shews , that abundance of the natural seed of abraham , were broken off , how were they broken off ? why , for their unbelief ; they not receiving christ , but rejected him , and the gospel : and the new church state were broken off ; but that the gentiles might not boast over them , the apostle shews , there is ground left , to believe , all those that belong to the election of grace , shall , in god's due time , be brought in again , and so partake of the blessings of the gospel covenant , or promise of grace made to abraham's spiritual seed ; and to prove this , he in ver . 16. lays down an argument ; for , if the first-fruits be holy , the lump is also holy , and if the root be holy , so are the branches . by the root , i understand ( as i said before ) abraham , is meant , root , and father , signifying here the same thing ; abraham being counted the root , or father , as god represents him , ( not only of his own natural off-spring ) but of all that believe , or the root of all his true , holy , and spiritual seed , and so intended here . by the first-fruits , may be meant , isaac , iacob , and all the holy patriarchs , for they were given to abraham , as the first-fruits of the covenant of grace , or free promise of god to him ; and these were holy , with a true , spiritual , personal , and inherent holiness : also , thirdly , by the lump , may be meant , ( and doubtless is ) the whole body of the elect , or spiritual seed of abraham , from the time the first fruits were given to him , untill the gospel days , or whole lump of god's true israel , who also were all holy as the root , and first-fruits , were holy. fourthly , by the branches , he means , the true spiritual seed of abraham , or the elect seed , that then were living at that present time , as ver . 5. even so then , at this present time also , there is a remnant , according to the election of grace . and these were holy likewise , even as all the rest , both as the root ; first-fruits , and lump , or whole body were holy ; that is , all the the spiritual seed of abraham , were like himself , viz. holy , in a gospel sense , with a personal and inherent holiness . now observe , he speaks of some branches that were broken off , these seemed to be branches , or children of abraham : and so they were according to the flesh ; ( but were like those branches in christ , who bear no fruit , joh. 15.2 , 3 , 4. and therefore taken away ) he alludes , to the natural seed of abraham , to whom he stood , not , as a spiritual father , or root , but as a natural , and legal father , as they were a national church , and sprang from him as such , to whom the external legal covenant was made ; and these as such , for rejecting of christ , were broken off , ( 1. ) not broken off from the election of grace , for to that they did not belong . ( 2. ) nor were they broken off of the gospel church , for they never were grafted into that : but ( 3 dly , ) they were broken off from being any more a church , or people , in covenant with god , the whole old church state , and constitution , being gone , by the coming in of the gospel dispensation , and they not closing in with christ , in the covenant of grace , and gospel church , but utterly rejected him , and the new church state : for this they were broken off as a lost people , because not re-planted , or implanted into jesus christ , and the true gospel church , the old being gone , quite rased , and taken away : they have now no root to stand upon , having lost their legal standing , and privileges , as abraham was their father , upon that very foot of account , and they not appearing to be the true branches , or seed of abraham , as he was the father of all the faithful , or of all the elect seed , they must , of necessity , from hence be broken off , from being the people of god , or belonging to any common head , or root , in any covenant relation to god , at all : the dispensation being changed , the old house pulled down agar , and her son , cast out . old things past away , and all things being now , become new. but this new state , new blessings , and new church privileges they rejected , and so were the natural branches broken off , and the gentiles ( who were wild by nature , that is , never were in any visible covenant state with god , nor , in any sense , related to abraham , as a root ) were grafted into the true olive , jesus christ , and into the gospel church and so partakers of the sap and fatness of the root , and of the olive , that is , of the spiritual blessings of christ , and of the covenant of grace made with abraham , and privileges of the gospel church ; and this they received , and partook of us , as being first grafted by saving faith in christ , and so united to his mystical body . but since there are a great number of the natural branches , that are beloved for their father's sake , that is , for their father abraham's sake , as the root , and father of all the elect seed , they shall , in due time , be grafted in again , and so become a people visibly owned of god , and in covenant with him , as the true seed now actually are , and formerly were . and if this be considered ▪ what doth this text do , to prove the natural seed of believers are in the gospel covenant , or are externally , relatively , and foederally holy ; for if the natural seed of abraham can lay no claim , nor have any right to gospel precepts , or privileges as such , but are broken off , what ground is there for us , to think within our selves , that we , or our natural off-spring , as such , should be taken in , and so another wall of partition , and cause of enmity , set up between believing , and unbelieving gentiles , and their seed as such ? the apostle speaks , not of branches , or of being holy with an external , relative covenant holiness , but of such a spiritual gospel holiness that was in the root , viz. abraham , who believed in god , and it was counted to him for righteousness : and thus , all his true spiritual seed , who are actual branches and in covenant are holy , and also , all the elect of abraham , not yet called , are discretively holy , or in god's sight so , who calls things that are not , as if they were ; they are all holy in his account , and beleved for their father's sake , with whom the covenant of grace was made for himself , and all his spiritual seed : and 't is from this argument , the apostle argues , for the calling of the iews , and grafting them in , who belong to the election of grace . — therefore , there is no ground for infants church membership , or baptism , from hence ▪ and those who make every believer a common head , or root of their natural off-spring , as abraham was , either way , know not what they affirm , nor what they say : see rector rectified . moreover , the jews , who were broken off , are still the natural seed of abraham ; and if therefore , this holiness was an external , relative , foederal holiness ▪ they are still in that sense holy , as far forth as any child of believing gentiles as such , can be said to be ; but , 't is evident , this is not that holiness , of which the apostle speaks , nor is there any such holiness , under the gospel dispensation , spoken of , as to that text , in 1 cor. 7.14 . else were your children unclean , but now are they holy — this is so fully answered in that late treatise entituled , the rector rectify'd , &c. that i shall speak nothing now to it ; for from the scope of the place , 't is evident , the apostle speaks of matrimonial sanctification , and of the holiness of legitimation , see pag. 134. to 140. so that there mr. rothwell hath his arguments answered , touching infants faedoral holiness under the law , &c. obj. 11. if the children of believers , as such , are not now under the gospe● in covenant with them , and so to be admitted members of the church as formerly , then the privileges of the gospel covenant ( and membership ) are straitned , and fewer than they were under the law , mr. r's . paedo-baptismus pag. 2.3 . answ. 't is not once to be supposed , but that the external or temporal privileges of the iews under the law , were more and larger ( as well as church-membership ) than those we have under the gospel dispensation , since their church was national , and their promises and privileges consisting in earthly blessings : ( as they were a people considered in that old covenant relation ) for the jewish teachers or priests of god had many external privileges , which no gospel minister can once pretend unto . minister's sons had all a right to the ministry , they had a right to the tenths of all their brethren's increase and first fruits , and a multitude of other advantages besides , viz. they had a civil government of their own , power to punish capital offenders with death ; their temporal rulers were among themselves , but christ hath not set up such a gospel political church-state , nor given such power and such a government to his church under the gospel : what will be in the kingdom of christ in the last days we know not . they had a lovely and fruitful land given to them for their inheritance , that flowed with milk and honey , they were promised outward peace , riches , and gathering of much wealth , so are not we ; they had a glorious external temple , and what not ; also all their natural off-spring , were born members of their church . but none of these privileges can we lay claim unto ; all that are to be admitted into the gospel-church , have only a right by regeneration ( by the second birth ) and not by the first birth , we are to expect persecution and trouble in the world , and not peace and prosperity ; poverty and want , and not riches or earthly fulness : yet our privileges are better and greater under the gospel , than theirs were under the law , the gospel covenant being established upon better promises : our children when grown up , sit under the clear and glorious light , and preaching of the gospel ; which they , and theirs had then held forth , but in dark shadows , moreover the par●ition wall being now broken down , the gospel church is not confin'd to the one people or nation only , but now all , in all nations of the world , who believe and embrace christ by saving faith ; whether iews or gentiles , are joint-heirs together , and have interest in like spiritual blessings , now greater infusions of the spirit . alas ! what privileges had the poor gentiles under the law , and their children ? is not the matter well amended with us ? sir , this being so , what is become of your rational arguments , for infant baptism ? p. 2 , 3. obj. 12. circumcision in the very direct and primary end of it , teached man , the corruption of his nature by sin , and the mortification of sin ; therefore 〈◊〉 covenant of works , or condition of it . ( to this purpose mr. flavel speaks , pag. 231. answ. i answer , though it should be granted , that circumcision had such an end , yet that , that was the direct and primary end of it , he proves not ; for the direct and more immediate end and design thereof ( we have proved ) was something else , although we grant it was a dark sign , type or figure of that they speak of , viz. to discover the corruption of nature by sin , and the mortification thereof , and so also did most of the ceremonies of the law : but doth it therefore follow , those ceremonies ( and so circumcision ) did not appertain to that ministration of the covenant of works god gave by moses to the people of israel , which is abrogated and done away . must the shadow or sign be part of the substance , or belong , or appertain to the substance ? wherefore , ( as mr. cary well saith , ) until they can prove the sinai covenant and ceremonial law , &c. not to be in their own nature a covenant of works , this which they object here , has nothing in it ; since sacrifices , the passover , &c. as well as circumcision , were types of christ , and other gospel-mysteries likewise : and indeed mr. flavel seems to me to run upon a mistake all along in his answer to mr. cary , as if the latter makes no distinction between adam's covenant of works , and those after administrations of the same old covenant : for mr. cary , i am satisfied , means no more than what i have said , viz. that they agree in nature and quality , tho' adam had life and justification by his own perfect obedience unto that law or covenant , while he stood , and it was given to him to that end ; yet god gave not the sinai covenant , which required perfect obedience , to the end man might be thereby justified ; nor was it possible he could , since he had sinned , and lost his power to obey : but that law contains a clear transcript of the first law , and so of the holiness of god , and of that righteousness man originally had , and lost ; and of the impossibility of his being justified , without such a compleat and perfect righteousness : but the law as written in the two tables , was given in mercy ( upon the score or account i have mentioned ) to israel , in subserviency to the gospel , and to it was annexed the ceremonies , to shew that a plenary satisfaction must be made for the breach of god's holy law , and that this must be by blood , tho' not by blood of bulls or goats , but they might have understood , that by them , the sacrifice and blood of christ was figured , could they have seen to the end , or purport of them . therefore the true distinction lies here , viz. both are the first covenant of works ; both shew man must live , and sin not , if he would be justified in god's sight : the first in man's innocency , answered the end of a covenant of works ; the second administration thereof could not give life , nor was it given to that end , but it answered the end for which god gave it : and so much to this objection . obj. 13. you cannot deny , but circumcision sealed the righteousness of faith to abraham , and how can you prove a seal of the covenant of works can be applied to such a use and service ? thus mr. flavel , p. 234. answ. 1. i answer first , who of us say that circumcision was a seal of the covenant of works ? there is a great difference between a seal of a covenant , and that which was given as a sign or token of that legal and external covenant god made with all abraham's natural seed as such , a●d that circumcision was such a sign we have before shewed ; as also of their having the covenant or law of mount sinai , and land of canaan given to them , &c. 2. but that circumcision was a seal of that faith abraham himself had , ( not being yet circumcised ) and that he should be the father of all that believe , paul possibly affirms , rom. 4.16 . and yet it might well be of use to him also , as a sign or token of those other covenant rights and blessings granted to his natural off-spring , is evident . 3. and from hence we have proved , that circumcision could not be so , a seal of the righteousness of faith to any other person or persons , none having the like faith before they were circumcised , as abraham had ; nor were they made common fathers to all true believers , whether iews or gentiles . obj. 14. where the covenant of circumcision is by the apostle contra-distinguished to the covenant of faith , rom. 4.13 . the law in that place , is put strictly for the pure law of nature , and metatypically signified the works of the law , p. 235. answ. 1. i suppose no man besides mr. flavel , ever asserted such a thing as this is : i would know how circumcision ( a meer positive precept ) came to be a part of the pure law of nature ? for 't is evident , that the law paul contra-distinguisheth from the righteousness of faith , had circumcision in it , or else the same apostle needed not to have taken such pains to have distinguished between circumcision and the righteousness of faith ; and had circumcision appertained to the righteousness of faith , or been a gospel covenant , why doth he exclude it with the law from being so counted ? read v. 10 , 11 , 12 , 13. 2. the law therefore , of which the apostle speaks , is that ministration of the law given to israel , of which circumcision was part , and so of the like nature and quality with it ; and both contra-distinguished to the covenant of grace , or to the righteousness of faith. and that the law here is put strictly for the pure law of nature , is wholly without reason , proof ▪ or demonstration ; what law doth the apostle speak of in the preceding chapters , and also in this , see chap. 3.1 , 2. is it not that he calls the oracles of god , or lively oracles , act. 7.38 . given on mount sinai ? the law of nature , and the written law contained in the two tables ▪ are all one and the same law ; as to the substance of them , they are materially the same , tho' not formally ; both convinced of sin , both bring sinners under guilt and condemnation , and so that all mouths may be stopped , and all the world become guilty before god , rom. 3 19. both are a rule to walk by , both witnesses for god , but neither of them can give life , nor justifie the sinner in the sight of god , v. 20. therefore neither of them are any part of the covenant of grace , for if one of them is a part of it , both of them are ; if the law of nature be not so , the law written in the tables of stone was not so : yet the iews had the advantage of the gentiles , because their law was wrote in far more legible characters than the dimm law of nature , rom. 3.2 . as well as in many other respects . obj. the denying baptism to infants , hinders the progress of the christian religion . 1. that principle which hinders the progress of the christian religion , can be no christian doctrine ; but the denying baptism to infants , hinders the progress of the christian religion ; therefore such a principle can be no christian doctrine , this is mr. rothwell's main argument , pag. 2 , 3. to prove the minor thus he argues , ( viz. ) 2. that principle which makes the covenant of grace less beneficial and extensive than the covenant of works , hinders the propagation of the christian religion : but the former principle does so . ergo , to prove the minor of this argument , he adds another , viz. that principle which allows not as great immunities , benefits and privileges to the covenant of grace , as to the covenant of works , makes the covenant of grace less beneficial and extensive than the covenant of works ; but the principle that denies baptism to infants , does so , ergo. answ. 1. this gentleman calls these rational arguments ; but i have nothing but his own word for it : but to proceed , he should have shewed what those immunities and benefits were in the covenant o● works , which we by denying infants baptism , render the privileges of the covenant of grace to be less than those were : but , do you not intimate hereby ▪ that circumcision belonged to the covenant of works ? and if so , in vain do you urge circumcision as a privilege ; and also since the covenant of works is abrogated , what is there in your arguments for the baptizing of infants ? for all iewish rites and privileges may be forced upon the christian world by this argument of yours , or else we may say , the privileges of the gospel are less than the privileges of the iews under the covenant of works ; which i have already answered . 2. his mentioning that passage of calvin , is remote to his purpose , he speaks of the covenant of grace made with abraham , not of the covenant of works , which we say is not curtail'd by christ's coming , but is every way as extensive now , as it was from the beginning : but we have proved that there was a two-fold covenant made with abraham , and that circumcision did appertain to his natural seed as such , and so part of the legal covenant . obj but the commission , mat. 28.19 . ( you say ) is as full , or rather more beneficial and extensive than the covenant of works ; and consequently , that the baptizing of infants is a christian duty ; for had there been as general a commission given by moses to twelve elders of israel , as the blessed iesus gave to his disciples , and it had been said to them , go teach all nations , circumcising them ; this had been no prohibition to circumcise the iewish children , &c. ans. 1. is this that the mountains have brought forth ? we were big in expectation by your title page , wondering what new notion or arguments you had found out , from the commission , mat. 28.19 , 20. or what your different method should be to prove infant baptism — but truly sir , the log is still too heavy , you cannot lift it up — i see nothing new in your whole tract , nor any thing but what has been answered ; but this being the main pin upon which all hangs , i shall give a brief reply to you . 1. i thank you for your plain and just concession ; i see you conclude and grant circumcision did belong to the covenants or works : i doubt not , but you are right so far ▪ and with that , your cause is gone , and calvin and all that came after him , have said nothing in calling circumcision a gospel covenant . 2. but sir , suppose the people of israel had never been commanded by the lord to circumcise their children till moses came , and moses had given such a commission that you mention , viz. to teach all nations , circumcising them ; do you think they would have had ground from thence to have circumcised their infants ? whereas his circumcision required the teaching of all nations first , before they were circumcised , of which infants were not capable . 3. 't is evident , that our saviour in his great commission , enjoineth no more to be baptized , but such who are first taught or made disciples , and this agrees with his own practice , joh. 4.1 . he made and baptized more disciples than john : he first made them disciples , and then baptized them ; nor were there any baptized in the new testament , but such who first professed faith in the lord jesus . see our answer to mr. burkit , ( which i sent you . ) also our answer to the athenian society , this is there fully spoken unto . 4. if the commission be so extensive , as you intimate , why do you not go , ( or stir up some ministers to go ) into all heathen , and pagan nations , and baptise them , and their children ; and so that way , make them all christians : you may teach them the christian doctrine , i. e. faith and repentance , afterwards , as you do your children ; but the truth is , there is no need to teach them afterwards , the way of faith , and regeneration , ( if your doctrine be true ) because the chief thing they received in baptism , you say , is divine grace , viz. regeneration , adoption , and a title to the inheritance of eternal life , p. 20. sure those divine habits can never be lost . reader , take what this man says farther on this respect . obj. but you say , we neither regard , nor consider the chief thing in baptism , viz. the testification , or witness of the divine benevolence , taking them into covenant protection , and patronage , and conferring , and bestowing grace upon them ; for , in baptism , the chief thing is divine grace , which consists , and stands in the remission , pardon , and forgiveness of sins ; in adoption , or sonship , and in a right , and title to the inheritance of eternal life , of which grace , infants stand in need , and are as capable as the adult , &c. p. 20. answ. this is such doctrine , that few paedo-baptists , besides your self , do assert , or believe ; but , what proof do you give us to confirm it , from god's word ? you say right , we do not regard it indeed — doth baptism do all this ? — 't is wonderful : how ! conferr grace , and give pardon , and eternal life ! — you ministers of the church of england , if this be so , can do as strange things , as the popish priests in transubstantiation ; you can , by sprinkling a little water on the face of a babe , it appears , change the evil , and vitious habits , form christ in the soul , raise the dead to life , and of a child of wrath , make a child of god. it grieves me to think , a man called a minister of the gospel , should teach such corrupt doctrine , and deceive the ignorant . for , as it is without scripture-evidence , nay contrary to it ; for god's word , that tells us , baptism washes not away the filth of the flesh , that is , the corruption of depraved nature ; so 't is contrary to reason , and without any rational demonstration , as reverend stephen charnock , ( tho' a paedo-baptist , ) shews , many men ( saith he ) take baptism for regeneration : the ancients usually give it this term ; one calls our saviour's baptism , his regeneration . this conferrs not grace , but engageth to it ; outward water cannot convey inward life . how can water , an external thing , work upon the soul , in a physical manner ? neither can it be proved , that ever the spirit of god , is tyed by any promise , to apply himself to the soul , in gracious opperations , when water is applyed to the body . if it were so , that all that were baptised , were regenerated , then all that were baptised , should be saved , or e●se the doctrine of perseverance falls ●o the ground — and again he says , that some indeed say , that regeneration is conferred in bapti●m , upon the elect ; but how so active a principle , as a spiritual life should lye d●a● , and sleep to lo●g , even many years , which intervene between baptism and conversion , is not easily conceivable . charnock on regen . p. 75. sir , do but prove what you here affirm , and i will write no more against infant-baptism ; and till that 's done , all you say is nothing , in my judgment . but to proceed : such a commission you speak of , would not , in your sense , authorize those twelve elders of israel , to go , and teach , and circumcise the jews , and their children only , but all others , in all nations of the world ; this would be an easie way of making people christians : but , sir , the gospel , whatsoever you think , according to our doctrine , is more extensive , then was the law to the jews ; for that was restrained to that people . he sheweth his word unto iacob , his statutes , and judgments to israel : he hath not dealt so with any nation , for his judgments they have not known them , psal. 147.19 , 20. but the gospel is not restrained , or limited to any one particular people , or nation , but it is to be preached to all the world ; and , whosoever are made disciples , i. e. do believe , and are baptised , shall be saved , mark. 16.16 ( not that we suppose , men can't be saved without baptism ; for that makes no person a christian , or a disciple of christ , neither young , nor old , though 't is the duty of believers , to submit thereto . ) we doubt not , but that the same spiritual , and eternal blessings , which the jewish dying infants had , by the death , and merits of christ then , the dying infants of christians have now , according to the election of grace : but as touching the legal and external privileges of the jews , we have proved ( in this tract , and elsewhere ) that they had many more , in divers respects , under the law , than those , we christians , and our children , have under the gospel . as to those great advantages , blessings , and privileges of the covenant of works , which you talk of , i wonder what they were ; for the covenant of works could not give life , no justification , nor righteousness ( that could ) save by that covenant , no pardon of sin ; but , contrarywise , death , wrath , and the curse , is denounced upon every soul of man , for the breach of it . how vain then are your arguments ? in the gospel is life , is justification , is pardon of sin , to every man that believeth ; to the iew first , and also to the gentiles , rom. 1.16 . time would fail me , to sh●w how absurd your notions are , to what almost all our learned protestant divines , have wrote about the covenant of works . — the jewish infants received no soul spiritual , and eternal advantage by circumcision : ( what the chief advantage , or profit was which they h●d thereby , st. paul tells us , rom. 3.1 , 2. ) tho' it was commanded of god , for the ends , and designs , i have already mention●d ; and if so , what benefit can any infant receive by baptism , ( or rather rantism ) which is a mere humane innovation ? you confess , it was instituted by the church , as a needful thing , p. 37. and the church hath instituted it , because it is needful ; it was indeed never instituted , or appointed by our lord jesus : and , as to that custom among the jews , ( you speak of ) p. 7 , 8 of their baptising proselytes , i have fully answer'd it , in my treaty , called , the rector rectified , p. 24 , 25. and in my answer , to the athenian society . sir , you go upon a mistake all along , taking it for granted , that circumcision , and other legal rites , were great spiritual privileges ; for 't is no such thing : it was a yoke of bondage , not to be born ; and a great mercy it was to them , that they were delivered from it , act. ●5 . and therefore the jews , did they believe in christ , and see the nature of , and tendency of circumcision , would never speak after that manner as you mention , in p. 9. ( viz ) obj. i will rather be a iew , then a christian , because , as soon as i own , and profess their faith , my child , after such a declaration , is in covenant , as well as my self , and hath a right to the sign , &c. answ. sir , the jewish childrens right to circumcision , was not deferred , till their parents made a profession of faith ; but as they were the natural seed of abraham as such , it was the command of god to abraham , that gave them that right , and nothing else . obj. so , that by this account , it plainly appears , that denying infants baptism , is an hindrance to the progress of the holy gospel . answ. true , if infant-baptism doth make them christians , you say right , it must follow , that the denying them baptism , hinders the progress of the gospel ; but this is false which you assert : baptism makes them not christians ; we say , none but christ , by his spirit , can regenerate the souls of men , or make them christians : true , you may thereby give them the name of christians , but can't give them the nature of christians ; you may deceive them , and make them believe they were so made christians , and thereby undoe them eternally , by relying upon a mere cheat and delusion : this is a way to make false christians , counterfeit christians . what a christian is he , whose vile nature was never changed ? you would do well to get a great number of ministers , if baptism does make christians , ( as i said before ) to go into the heathen nations , and baptise them , and so make all the world christians ; but if you know no other way , for the progress of the gospel , then this , of making christians by baptism , god deliver the world , from your way of christianing the nations . you will not see , that the gospel church is not national , but only congregational ; the jewish church , in that , differ'd from the christian● : for , what is more clearer than this ? christ's church , is called , a garden inclosed ; christ's flock , is a little flock : those who were added to the church were separated , either from the jewish people , or heathen nations , were commanded to separate themselves , and not to touch the unclean thing . ye are not , saith christ , of the world. — you would make whole nations the church , and from the commission , inferr such a false conclusion . i have consider'd what you have said in p. 10 , 11. sir , when all the pagan world are instructed , and believe in christ , we will say , they have a right to the sign , i. e. baptism — but not till then , hath one soul a right thereto : prove what you say , if you can , i. e. that the children of christians as such , are christians , as the children of iews , were iews : or , that baptism makes any , either old , or young , true christians , or regenerates their souls : 't is not your bare assertions , or your saying it , that is worth any thing : what authority have you from god's word to affirm such things ? you give no more proof for what you assert , than the papists do for their vain traditions and popish ceremonies ; grace must be implanted in the soul before baptism , or the person has no right to it , 't is an outward sign of an inward spiritual grace , as your church asserts : baptism is not grace , nor conveys grace , if you can prove it does , i will say no more , but submit and acknowledge my mistake : but if you err in saying it does , do not go about to deceive your people any more . — you plead for making false christian , nominal christians : christianity is another thing than what you seem to imagine , the way is narrow , and the gate is straight , — regeneration is a difficult work , it requires the mighty power of god to be put forth on the soul ; nay , the same power that god wrought in christ , when he raised him from the dead , ephes. 1.19 , 20. as to infants being capable of the blessings of the gospel , so are heathens and pagans , when god calls them , and infuses grace into their souls : i have answered all you say upon that account , in my answer to mr. burkit . the commission in the largest extent , comprehends no more than such that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciplized by the preaching of the gospel in all nations : the parents must be discipled , and the children must themselves in their own persons be discipled , as well as their parents ; and as their parents were before baptized ; and when a whole nation , both parents and children , are by the word and spirit , made christ's true and holy disciples , and as such baptized , then all the nation may be look'd upon to be christians : but we know what sort of christians you make , and your national church does consist of , that are made so by baptism , to our trouble ; if god does not make your members better christians than your sprinkling , or baptizing them ( as you call it ) hath done ; none of them , ( as it appears from christ's own words , ioh. 3.3 . ) can enter into the kingdom of heaven . in my former books you may read mr. perkin's , and mr. baxter's expositions of the commission they talk ; not at such a rate as you do ; tho' pedo-baptists . and tho' in your late letter to me , you seem to boast , as if some admire your book , and that your arguments are invincible , or unanswerable : yet that is not my conceptions concerning it ; and had your antagonist so judged of it , i doubt not but he would attempted your strongest fort before this time ; for i know very well his ability to defend this cause : indeed i wonder at his silence . but if you do proceed to provoke a farther answer , you may have it ; — this which i have done , was occasioned by my preaching on this text ; not intending a particular reply to every thing you have said , nor is there any need ; for you are fully answered already in our late treatises : yet i think the controversie much concerns you of the church of england , and such who are for a national church . as for our brethren , called congregational , i cannot tell what they mean by contending for the practice of paedo-baptism , nor do i well know what their sentiments are about it : they agree ( as i do understand ) with us ( and other christians ▪ ) that baptism is an initiating rite or ordinance ; now if their infants are in covenant with themselves , and are made visible church-members by baptism in infancy , and until by actual sins they violate their rite and privilege , abide members thereof . ( 1. ) then i would know whether they have their names in their church-book , or register , as members ? and ( 2 dly , ) whether they ever excommunicate ( or bring under any church censure ) such of their children who fall into scandalous sins , or actual transgressions , or not ? ( 3 dly , ) if not , what kind of polluted churches must thir's be , who have not purged out such corrupt members ? the truth is , i see not how infant baptism is consistent with any church state , unless it be national ; and no doubt , the first contrivers or founders of it , devised that way for the progress of that they call the christian religion , and so opened a door , that christ shut , when he put an end to the national church of the iews . — therefore i wonder at our strict independants , considering their notions , ( knowing how their principles differ from ; and their understanding or knowledge of gospel-church constitution exceeds others ) for baptism does not initiate into their churches , it seems by their practice ; unless their children , when baptized , were thereby made members with them . it is evident , that under the law , when infants were members of the jewish church , they were born members thereof , tho' the males were to be circumcised on the eighth day ; nor was the case difficult to know the right , infants had to circumcision : it was not from the faith of immediate parents ; but it was their being the true natural seed of abraham , according to the flesh , or being proselytes , &c. which gave them a right to circumcision , by vertue of god's positive command to abraham : — but now if the infant 's rite arises only from the true and real faith of their parents , the child , when grown up , may doubt if its parents , or father or mother were not true believers , whether they had a right to it or not ; or may see cause to question , whether either of them were in truth in the covenant of grace , or no ; ( for who knows who are in a true spiritual sence in covenant with god , ) especially if their parents should fall away , or apostatize , and become vicious ; which may demonstrate , they were not true believers ▪ and so not the elect of god themselves : and if so , their children had no more right to baptism , than the children of open and prophane unbelievers children have . the truth is , what i have said in these sermons , may serve to reprove such , who set up a new wall of partition , ( like that which christ abolished by the blood of his cross ) and so cause enmity to rise between the seed of believing gentiles , and the seed of unbelieving gentiles ; by making the children of ungodly ones to say , our parents were wicked , and not in covenant with god ; and tho' we were baptized , yet had no right to it : we cannot but envy your privilege , you are the children of believing parents , and are in covenant , &c. nay , and it may cause too , to trust to that birth-privilege , and so destroy their souls , by looking out for no other regeneration , but that which they had in baptism in their infancy . some reflections on mr. exell's new treatise , entituled a serious enquiry into , and containing plain and express scripture-proofs , that john baptist did as certainly baptize infants , as the adult . reader , just as i had closed with all i intended to have added to this short tract , a gentleman brought me another book newly published ; called , plain scripture-proof , that john baptist did certainly baptize infants , as the adult : — this book is written by one mr. exell , who calls himself a minister of the gospel : but with what good conscience a man of his function can give a book such a title , i know not : for if there is such plain scripture proofs , that iohu the baptist did baptize iufants , as he positively asserts ; 't is strange none ever saw , nor found out those proofs : neither paedo-baptists , nor antipaedo-baptists till now : — but i will appeal to all thinking and impartial persons , whether or no , this new and bold attempt of this man's , does not give cause to all people to doubt of all the former pretended arguments and proofs for paedo-baptism ? since new ways are thought necessary to evince it ; but such who read over this man 's plain scripture proofs , &c. will certainly conclude , that his title contains a grand untruth ; ( to speak no worse ) it argues these men are strangely left to themselves , or to blindness , that shall undertake to affirm for doctrine , without scripture demonstration or solid reasons , such things , which are nothing but their own fancies ; but those who are willing to be mistaken or deceived , let them be deceived : but to undeceive them , i shall make some short reflections upon his proofs , and if any of my brethren think it worth their while , to answer either of these two new asserters of paedo-baptism , let them do it . — the texts he builds all his proofs from , are these , viz. and there went out unto him , all the land of judea , and they of jerusalem , and were baptized of him in the river of jordan , mark , 1.5 . then went out to him jerurusalem and judea , and all the regions round about jordan , and were baptized , confessing their sins , mat. 3.5 , 6. from hence he inferrs , ( if i can gather up his sense ) 1. that by all , every individual person , both men , women , and children in ierusalem , and in the land of iudea , went out to be baptized of iohn . or , secondly , some of all sorts , sexes and conditions , and then some infants , as well as some adult . p. 9. 2. he labours to prove , that by ierusalem is meant all , both young and old. answ. put does it follow , because all sometimes doth include every one , both young and old ; or else some of all sorts , sexes and conditions of people , that therefore all must be so taken in all places , and consequently so here . i am sorry he shews no better skill in scripture rhetorick , where frequently by a synecdoche , a part is put for the whole ; and sometimes the far lesser part also : — 't is said , all the cattle of egypt dyed , exod. 9.6 . that is , all that were in the field , as famous glassius and other tropical writers note ; so christ is said to die for all , yet we know he dyed ( in a proper and true spiritual sence ) but for a few , i. e. for none but the elect. christ says , when he was lifted up , he would draw all men unto him , joh. 12.32 . doth that import every man ? or some of all degrees or sorts of men ? see the late learned annotators on that place : it signifies no more than many or some of all nations : see these scriptures , exod. 32.3.26 . ier. 6.3 . 1 cor. 10 , 7. so isa. 2.2 , 3. mark. 9.23 . ioh. 10.8 . act. 2.5 . phil. 2.21 . for all seek their own , &c. mat. 10.22 . ye shall be hated of all men for my sake . gen. 24.10 . all the goods of his master was in his hand : these and many other scriptures are to be taken synecdoccally , and so is this ; see glassius ill●ricus ; also philol●giae sacra , and our annotators on mat. 3.5 . the term all ( say they ) here is twice repeated , is enough to let us know , that it is often in scripture significati●e no further than many : — for it cannot be imagined , that every individual person in jerusalem , and the regions round about jordan went to h●ar john the baptist , but a great many , joh. 3.26 . behold the same bap●●th , and all m●n came to him , that is , to jesus christ. if iohn baptized them all , and jesus baptized them all , then they were all re●baptized ; all iudea and ierusalem come to iohn , and all men ( are here said to ) come to christ to be baptized ; in both places it is meant but some , or it shews many came to them ; nor can it be supposed , any that iohn the baptist baptized , were re-baptized by christ's disciples ; and yet the disciples of christ baptized more disciples than iohn , joh. 4.1.2 . when the lord knew how the pharisees had heard , that iesus made and baptized more disciples than john , tho' iesus himself baptized not , but his disciples , &c. he did it not personally with his own hands ; and this shews he baptized no infants , and then not those he laid his hands upon : for if he baptized none , he did not baptize them ; from thence i inferr , that there is no ground to conclude from these scriptures , mr. exell has reason to affi●m , that by all ierusalem and iudea , &c. must be intended either every individual person , both men , wemen and children ; or some of all sorts , degrees , sexes and conditions : but only it shews that multitudes came to hear iohn baptist , and many of them were baptized by him . 2. i would have him consider , tho' all ierusalem may sometimes intend every individual , yet 't is when the matter spoken of does equally referr to , and concern all ; as when the famine was in that city , no doubt the children were as much concerned in that matter , as the adult ; ( of which passage he would fain make great improvement ) but when the holy ghost gives an account of a great prophet preaching god's word in the wilderness of iudea , and of multitudes going forth to hear him , it is ridiculous to imagine , there went , or were carryed little children to hear him , or to be baptized by him ; unless , either directly or indirectly the scripture gave us any ground to believe the latter ; ( i am perswaded , this man from his arguments will not make any proselytes ) or confirm people in the practice of infant-bap●ism . 't is said , paul preached christ to the iayler , act. 16. and to all that were in his house ; can any suppose that he preached christ to his in●ants ? ( if he had any ) do people carry their infants to hear god's word ? ( if some poor women do bring such with them , 't is because of necessity , i. e. they can't leave them at home : ) therefore , there seemeth not the least shadow of reason , as far as i can see , to believe that children went , or were carried to hear iohn baptist , tho' it 's said all ierusalem and iudea went out to hear him , and were many of them baptized of him in the river iordan : the ministration of the word belong not to infants , — when god spoke to all israel , deut. 11.1 . by moses , that they should love and keep his iudgments and commandments always , he adds vers 2. and know you this day , for i speak not with your children , which have not known , and which have not seen the chastisements of the lord your god. — what tho' circumcision belonged to infants , under the legal church of i●rael , so did the passover , &c. and if infants have from thence a right to baptism , they have also as much right to the lord's supper : great part of your book is answered in these preceding sermons . but to proceed . 2. is it not said he preached the baptism of repentance for the remission of sins , mark 1.4 . do you suppose he did not require of such that came to his baptism , first to repent , or that he would baptize them , for remission of sins , without manifesting their repentance ? nay , and did he not refuse to baptize such he found , who did not bring forth fruits meet for repentance , or works , that were the proper product of true repentance , mat. 3.8 . you would ( with your brother rothwell ) have persons be first made christians by baptism , and then afterwards bring forth fruits of repentance : but this , 't is evident ▪ was not the doctrine , nor practice of iohn the baptist , nor of christ , and his apostles . if thou believest with all thy heart , thou mayest , act. 8. he that truly repented , and did believe might , nay ought to be baptised , and none else . obj. may be , you will say , that respects the adult . answ. i answer , there is no account given of any infant that was baptised , no precept , no president ; and that is forbidden which is not commanded ; or , for the practice of which , there is no ground , or rule ●rom god's word ; for all humane innovations , and inventions of men are forbid , and sinful : i doubt not , but if a man would try his wit , he might say as much for infants to receive the lord's-supper , as you have said , for the baptising of them . pray consider what you your self speak in p. 1. and if all must be acccepters , or rejecters , then all , and every individual pers●● are under , and must have as great express , particular and authoritive command ▪ to accept and receive christ , and every thing of christianity , in its right , order ▪ and manner , as another , p. 1. tho' you bring this for to prove infants must be baptised , and so receive jesus christ , — yet , i must tell you , it quite overthrows all you strive to do . — for , 1. where is there an express , particular , and authoritive command for them , to receive christ by baptism , or any ordinance , or principle of christianity , whilst infants ? and where is there any rule , or order in all the new testament , that the adult must first believe , and then be baptized ; but infants must be first baptised , and then believe : sir , god's word knows nothing of the last , and the right of baptism only depends upon christ's positive precept , and example of the apostolical church . 2. i affirm , that infants cannot be said , as such , to be receivers of christ , nor rejectors of him , because they are capable to do neither ; nor is there any other way taught in the gospel of receiving christ , but by faith. he that is baptised , who hath no grace , no true grace , true faith , is but a baptised infidel . obj. you object infants have the the habit of faith , or the habit of grace . answ. we deny it ; see how you can prove it , i. e. that infants as such , have the habit of faith. who is able to know that ? what , tho' god may change the hearts of some dying infants , or some who did live , were sanctified in the womb , doth it from thence follow , all infants in common , or as such , ha●e their hearts changed , or are so sanctified ? 2. you are to prove , that sacred habits , infused by the holy ghost , may be utterly lost ; for , 't is evident , infants that live , when grown up , tho' baptised , have no other habits , then such have , who never were baptised . how can you prove , there can be the divine habits of grace in infants , and yet those habits lie still , as dead in them , for so many years , as 't is from the time they are baptised , to their conversion ? a sacred habit , is a principle of divine life ; yea , a most active , and lively principle . can the weakness of nature hinder the operations of the holy ghost , in infants , when the power of the devil can't , in the adult ? when god works , who can let ? can there be fire , and no heat ? sure , such a mighty cause would have like weighty effect on the souls of children , were it as you suppose . obj you say p. 10. we must prove no infant is converted or else grant some infants to be there ; that is , john did baptise infants . answ. you mistake , your work it is to prove what you affirm : we are not to prove a negative ; yet i shall now , prove that iohn the baptist did baptise no infants , but only the adult . arg. 1. if iohn baptist required repentance of all those that came to be baptised by him , and infants are not capable to repent , then he did not baptise any infants . but iohn baptist did require repentance of all such that came to be baptized of him . ergo , he bad them repent : repentance was his grand doctrine ; and , he also exhorted them to bring forth fruits , meet for repentance , mat. 3.8 . arg. 2. if the being the seed of abraham as such , or the off-spring of believers , would not give the jews a right to iohn's baptism , then iohn baptised no infants : but the former is true . ergo , i have proved largely , in this treatise , that the covenant made with abraham's natural seed as such , would not give any of his off-spring right to gospel baptism . think not to say within your selves , ye have abraham to your father . if you answer this argument , you must answer this small treatise . arg. 3. if the covenant for the external in-covenanting of infants as such is abrogated , and the fleshly seed cast out , by the establishing the gospel covenant , then iohn baptist baptised no infants : but the former is true . ergo , this argument is largely proved in the precedent discourse . arg. 4. if infant-baptism does them no good , there being no promise of blessing made to them in their baptism , then iohn baptist baptised no infants : but infants baptism does them no good , there being no promise of blessing made to them in their baptism . ergo. if it does them good , or there is a promise of blessing made to them , in their baptism , prove it , since 't is deny'd : but to proceed . arg 5. if the baptism of the adult , who have no faith , no grace , doth them no good , nor can convey grace to them , then it cannot do infants as such , any good : but the former is true . ergo , what good did simon magus his baptism do him , or iudas's , who , no doubt , was baptised ? if you can prove baptism conveys grace to infants , or makes them christians do it ; for i utterly deny it , and have a cloud of witnesses on my side , among found protestant writers . consult with mr. rothwell , on this point . arg. 6. if all those iohn baptist baptised , confessed their sins ; and infants can't confess their sins , then iohn baptist , baptised no infant● : but the former is true . ergo , this argument you endeavor to answer , p. 36.37 . you would know what confession it was , which they made of their sins , whether verbal , or moral . 't is said , with the heart man believeth , and with the mouth , confession is made to salvation . therefore , say i , it was verbal . obj. you intimate , that some may want speech , or weakness , which may be an impediment to them , &c. answ. if they can any ways signifie , or make it known to the understanding of the administrator , they are true penitents : 't is , no doubt , sufficient if it be by writing , 't will do ; but man knows not the heart . what appears not , is not . your arguments , in p. 37. about their being in abraham's covenant , i have fully answered already : that will do you no good . iohn baptist denies that plea , when he said , think not to say within your selves , we have abraham to our father . do you think baptism turns people to the lord ? for so you intimate at the close of your 37. pag. prove it , 't is denied . obj. 4. you say , such a confession would overturn the constitution , or institution of god by moses and casting infants out of that floor . answ. i have shewed you , that the gospel dispensation has overthrown the mosaical constitution , or legal church of the jews ; and that christ has thrown out the fleshly seed , as such i. e. no infant is to be a member of the gospel church ; and i have given my reasons why i have so said , which you may answer if you please . 7 thly , because it was repugnant to the end , and grand design of iohn's ministry , to receive and basptise every body , even men , women , and children , without distinction ; his ministry being most strict , and severe , ( as 't is acknowledged by all men. ) his ministry of preaching , and baptising was held forth by the prophet , in these words , mal. 4.1 . the day shall come , which shall burn as an oven . he lays the ax at the root ; he preached no such easie way of making men christians , nor church members , as these paedo-baptists speak of ; his ministry seemed like to fire ; in him was the spirit of burning kindled , as mr. cotton , on the covenant , observes ; p. 21. the lord also prepared his people by a spirit of burning , which , as a spirit of bondage , he doth shed abroad into the hearts of men : this we read of mal. 4.1 . it is spoken of iohn the baptist ; which did burn as an oven against the scribes , and pharisees , and left them neither the root of abraham's covenant , nor the branch of their own good works : he cutteth them off from the covenant of abraham , mat. 3.9 . think not to say within your selves , we have abraham to our father ; and so , by cutting them off from the root , he leaveth them no ground to trust to . but this man renders iohn's ministry , to be of a quite contrary nature , even the most easiest , flesh-pleasing doctrine that ever was preached . if he received all to his baptism : certainly he has made sad work for repentance , for abusing the ministry of this great and holy prophet . arg. 7. if iohn the baptist was to prepare christ's way , i. e. fit persons , as proper materials , for christ's new , and spiritual temple , which consisteth only of living stones , viz. believing men , and women , then iohn did not baptise carnal persons , nor ignorant infants : but the former is true . ergo , arg. 8. iohn , upon their unfeigned repentance , baptised all that he did baptise , for the remission of sins ; and no persons have remission of sins , without such repentance . ergo , can baptism it self give remission of sins ? or , is thete any promise of pardon , without unfeigned repentance ? by this man's reasoning , all the carnal people of the jews , that were willing to be baptised , iohn was to baptise ; and he did baptise them , as well unbelievers , as ignorant babes ; for all his arguments are as strong to prove that , as for iohn's baptising of infants : which , if so , all pagans and infidels in the world , are to be baptised , and by baptsm , be made christians , and members of the gospel church . o , what a doctrine does this man preach ! do but see what work he would fain make of that confession of sins , which was required of all those that came to iohn's baptism , in pag. 37 , 38. to p. 50. i. e. it was such a confession that excludes no ungodly , or unbelieving person , that was willing to be baptised , so far as i can see . all that were of the church of israel , or in the legal covenant god made with abraham , he intimates , might be baptised ; nay , he tells us , in pag. 44. a confession made when iohn baptised , was not a commanded duty . men , after this rate , may even say what they please . arg. 9. if iohn the baptist baptised all the people of ierusalem , and iudea , and all those of the regions round about , then he baptised unbelievers , prophaned and impenitent persons , as well as penitent persons ; but he did not baptise unbelievers , prophaned and impenitent persons : therefore , he did not baptise all the people of ierusalem , and iudea , and all those of the regions round about . arg. 10. if iohn the baptist baptised all the people of israel , ( as before mentioned ) then he left none for christ , nor his disciples to baptise ; but iohn did leave some ; nay , more people for christ or his disciples to baptize , than he baptized : ergo , he did not baptize all the people of israel , or all of ierusalem and iudea ? that iohn left some ; nay , more people to christ and his disciples to be baptized , than he baptized ; is expresly asserted by the holy ghost , john 4.1 . when iesus knew how the pharisees heard that iesus made and baptized more disciples than john , &c. see john 3.26 . and they came unto john , and said unto him , rabbi , he that was with thee beyond jordan , to whom thou bearest witness , behold the same baptizeth , and all men come to him : how ! did iohn baptize all and yet all come to christ to be baptized ? this is strange , what people were these , and where dwelt they ? if iohn baptized all the people of ierusalem and iudea , &c. arg. 11. if iohn's baptism , and the baptism of christ , was but one and the same baptism , as to the nature , quality , and subjects thereof ; then he baptized none but such who were first made disciples , or who were first taught to believe and repent : but the baptism of iohn , and the baptism of christ was but one and the same baptism , as to the nature , quality , and subjects thereof : ergo , he baptized none but such who were first made disciples , &c. that the nature , quality , and subjects thereof , were one and the same , all generally affirm : i know no difference , but that after christ was dead and risen , they that were then baptized , were baptized into him that was come : dead , buried , and raised again ; but iohn baptized them , as such that believed in him , that was to die , &c. christ having then not actually suffered . 't is evident , that christ's commission impowers his disciples to baptize only such who were discipled , or such who did believe , is plain , mat. 28.19.20 . mark 16.16 . and this was his practice , iohn 4.1 . arg. 12. if iohn baptized all the people of ierusalem , &c. then how was the ax laid to the root of the tree ? and how was the chaff sanned-away out of the floor ? 't is evident , his ministry was to separate or sever the wheat from the chaff , the good from the bad , the carnal seed from the spiritual , and not to continue them together : for his ministry , and the ministry of christ was the same , tho' christ had the precedency , or the far greater glory : yet the design of iohn's ministry was the same with the ministry of jesus christ. obj. but , saith mr. exell it can be intended of no other confession , than what would consist with john's excluding or casting of none cut , or purging of none out of 〈◊〉 floor , or cutting of no tree down : for that he did not that , but threatned them with christ's doing of it , mat. 3.9 , 10.12 speaking of that confession the people made to iohn . answ. this man would have us believe , that the doctrine and work of christ , and that of iohn's , were not consistent , or of one and the same nature ; but directly or repugnant contrary one to the other , viz. iohn receives all , baptized all , both good and bad ; and lets every tree stand and grow as it will , on its own natural and evil root : he gathered all into the garner , even both the wheat and the chaff too : but christ quite overthrew and destroyed when he came , all this that iohn did , i. e. christ lays the ax at the root , and cuts sinners down ; all must be true penitent , all must believe , or christ will receive them not , baptize them not : and he so purges his floor , that no chaff must be received into his garner , i. e. into his gospel church , for this the man's words implies : let the paedo-baptists view the strength of this champion . doth not iohn tell the people when they came to his baptism , now the ax is laid to the root of trees ? his doctrine is laid to the root , and tended to purge out the chaff , as palpably as did the ministry and doctrine of christ ; tho' 't is true , 't is christ's work to make all iohn preached , or any other minister , effectual : iohn preached , saying , repent , &c. christ preached the same doctrine , saying , repent , for the kingdom of heaven is at hand : john is the voice of one crying in the wilderness , prepare ye the way of the lord , make his paths streight , mark 1.3 . the jews had made the way to heaven broad and easie ; but iohn strives to undeceive them , and to shew the way was narrow , and the gate streight , like as christ himself speaks , because streight is the gate , and narrow is the way that leadeth unto life , and few there be that find it , mat. 7.14 . but this man intimates that iohn preached not this doctrine , but one quite different ; he makes the way so broad , that all ierusalem , iudea , and all the multitudes round about , might come and walk in it ; which if so , instead of prepairing of christ's way , he obstructed and hindered christ in his way , and made him more work to do , even to undoe all that iohn had been a doing . but pray be pleased to take his answer to one of our arguments brought against what he affirms , that iohn baptized infants , viz. all those that iohn baptized , confessed their sins , but infants could not confess their sins ; ergo , iohn did not baptise infants . obj. says he , we are not to believe any other confession here intended , than what was consistent with the promise and covenant made with abraham , &c. so that if it must give no right to the participation of the ordinance , [ that is , a confession must give no right , ] for then ( saith he ) the promise and covenant must be put an end to , and they must have no right by them , p ▪ 37. answ. 1. doth not iohn positively deny , that the covenant made with abraham's natural seed as such , did give them a right to his baptism ? for this we have proved to be the proper purport of that expression of his : think not to say within your selves ; we have abraham to our father : and mr. cotton asserts the same as i have shewed . 2. we have also proved , that the legal covenant , made with abraham's natural seed as such , is put an end to , by the establishment of the gospel dispensation . obj. 2. it is not to be taken as intended of any other confession , than what would consist with the capacity of them that were represented to john to be the objects of his ministry , which were parents and children , mat. 4.6 . luk. 1.17 . if there should have been any other confession than what would consist with these ; how should john turn them to the lord , unless they might be as well turned without a confession , and without baptism , as with it , p. 37. answ. 1. if the confession consisted with the capacity of those that heard his ministry , then infants , were excluded , because they , were not capable to make any confession at all , but 't was so ; ergo , 2. what tho' 't is said iohn was to turn the people to the lord , and the hearts of children to the fathers : was he able to change the hearts of infants ? or were infants hearts turned from their fathers , that they need , whilst iufants to have their hearts turned to them ? are not my sons and daughters my children , when they are 20 , 30 , or 40 , years old , as well as they were my children when but two days old ? obj. 3. it cannot be taken to be any other confession , than what would consist with all the people , being then the visible church of god , &c. p. 38. answ. then it appears by this man , all the whole church of the jews , both parents and children , were by iohn baptist to be taken into the gospel church by baptism ; for else , saith he , all the whole church must be overturned . and so i have proved it is ; even the whole jewish church , and church-membership . obj. 4. no such confession can be intended as would exalt natural strength or number of years , or acquired abilities , as necessary , qualifications ; for this is contrary to scripture , 1 cor. 1.27 . p. 41. answ. if it be a confession of sin , it must be made by such , who are at such an age , as are able to confess sin , and without natural abilities : what person is able to make such a confession ? can an infant consess sin ? 2. tho' all boasting is excluded by the gospel , i. e. of our own natural or acquir'd parts and abilities ; yet we may glory in the lord , and in his rich grace bestowed upon us : will this man say gracious abilities to confess sin , are excluded ? then all confession of sin is excluded . obj. 5. no other confession can be intended , than what would consi●● with all the regions , jerusalem , all judea , all the people , and all the multitudes answ. that is , i suppose , all the people , one or another ; who could speak or say they were sinners , might be baptized , and upon that confession , their children also ; who could make no confession at all : if so , all the world by this argument may be baptized , for no doubt , there were many thousand families that lived either in ierusalem , iudea , or in the regions round about that were not jews ; broad is the way to heaven , if this man's doctrine be true , or into the church at least . the man's mistake lies here , i. e. because great multitudes went out either to see , or hear iohn baptist ; he therefore concludes iohn baptized them all , because 't is said he baptized them , not observing the severe doctrine he preached , and what a holy sight and sence of sin and godly repentance he enjoyned on all those he admitted to baptism : for they he baptized , confessed their sins , i. e. their hearty sorrow for sin , and were turned to the lord ; for that was his work , and the grand purport of his ministry , — and evident it is , that there were but a few comparatively baptized by iohn , because christ by the hands of his disciples baptized more disciples than he , ioh. 4.1 . and 't is said , christ's flock was but a little flock ; and after christ's resurrection , the whole number of his disciples , were about one hundred and twenty , act. 1.15 . tho' may be some few more there might be in some orher places . mr. baxter , tho' a great asserter of paedo-baptism , contradicts this man , iohn baptist , saith he , received and judged of the profession of his penitents before he did baptize them , baxt. confirmat . restor . p. 68. it was such a confession that iohn required of those that he baptized , that gave him ground to believe they had right to remission of sin , for he baptized with the baptism of repentance , for the remission of sin ; read the late annotators on luk. 3.3 . the summ of iohn's doctrine , ( say they ) was the necessity of repentance and faith in christ , in order to the remission of sin : his pressing faith in christ , is most clearly declared by the evangelist iohn : matthew , mark , and luke insist more upon his preaching the doctrine of repentance for the remission of sins ; baptism was an evidence of it : — iohn did not preach that baptism was repentance , or that remission of sin was infallibly annexed to it ; but that the way to obtain the remission of sins , was by repentance ; and baptism was an external sign and symbol of it . it was , no doubt , such a confession that philip required of the eunoch , act. 8.37 . see here is water , what doth hinder me to be baptized ? philip answered , if thou believest withal thine heart , thou mayest . this man would render iohn baptist less faithful than any ordinary pious minister ; i believe saith gullespy , no consciencious minister would adventure to baptize , any who hath manifested infallible signs of unregenerations , gil's . aaron's rod. blossom . obj. but , saith mr. exell , to conclude that this confession mentioned , mat. 3.5 . was a confession with the mouth or tongue , without considering any thing of the words ? when there is no such discovery in the text , is somewhat too quick and too bold ; for what is expressed , is expresly asserted of all the regions , and all judea and jerusalem , and those called multitudes — and these general expressions contain and comprehend . men , women , and children , &c. answ. i must needs say , 't is a hard case you dare so boldly affirm all , both men , women , and children , were baptized by iohn ; whereas , 't is positively said , that they he baptized confessed their sins : you conclude against the express words of the text , and assert plain scripture proof , that iohn baptist did certainly baptize infants , and yet give neither scripture , nor reason , to demonstrate what you say is true : you can draw consequences to build an ordinance upon that which naturally rises , not from the texts you refer to ; nay , which is more , when the text is expresly against such a conclusion : 't is said , they that gladly receive the word were baptized : you may say , that some of them were infants , as well as to affirm some of these iohn baptized were such ; for infants are as capable to receive the word , as to confess their sins : nay , when 't is said , acts 20. the disciples came together to break bread ; you may affirm , that infants came then , with others together , to break bread , or to eat the lord's supper , for you know how to prove them to be disciples , no doubt on 't ; if you have not been too quick in asserting what you with boldness have asserted , i am greatly mistaken . you make baptism a very insignificant sign , what good can baptism do that parson that has no grace ? if you can prove what your brother rothwell affirms do ; viz. that baptism does regenerate infants , or is a converting ordinance : certaintly , but very few of that great multitude , you suppose iohn baptized , received any spiritual benefit by their baptism ; and i challenge all the world to prove if they can , that ever one infant received any kind of internals , spiritual or eternal advantage , by being baptized as you call it ; or external , either ; by the word of god. he adds an induction of twenty particulars , to shew what a confession it was not , that those iohn baptist , baptized , made ; but they need no further reply being all remote to the purpose brought for : then he proceeds into ten more , to shew it could not be a verbal confession of actual faith and repentance ; the most of them follow here . obj. there is nothing of a command requiring such a confession , neither declared by john , nor revealed by any other messenger of god : this contains his two first . answ. did not iohn require it when he said , bring forth fruits meet for r●pentance , &c ▪ a confession is a fruit of repentance ? and did not philip require it of the eunuch ? is not faith required ? and as a man believes with his heart , so a confession is required with the mouth , to make known that faith , unto salvation . obj. if such a confession was commanded , it must be gained by their own personal obedi●cence , and so the gospel is a covenant of works : 2. if commanded , then it was not voluntary ; 3. if commanded , then it must not be to shew the gr●ce they had , but their obedience ; these are three more of them , pag. 44. 1. answ. i answer , if , what god commands us to do ; those vertues so commanded , are gained or merited by our own personal obedience ; then all our evangelical duties must be meritorious , and the gospel is a covenant of works indeed : for that the gospel doth command many duties is evident . can't god give grace , and then command us by the assistance of his spirit , to cause those graces to appear in exercise to the praise of his own glory ? 2. or cannot that which god commands us to do , be done freely and voluntary by us ? or , doth free grace destroy the noble faculty of the will , because it over-powers its vitious habits , and strongly inclines it to that which is good ? do not saints freely and voluntarily by the help of the spirit and grace of christ , will that which is good and well-pleasing to him ? or , is a confession of sin not good , or an evangelical duty ? 3. do we not by our obedience to god shew forth his grace in us , as well as our duty of obedience to him ; what new divinity is this ? wonder , o heavens ! obj. if commanded , then the performance of it externally could not make a change upon their state and relation towards god , any more than the performance of any other duty : much less could it , when not commanded : pag. 45. 1. answ. because a confession of sin can't make a change upon our state , or relation to god : must we not make an external confession of that which god's spirit hath wrought internally upon our souls ? or , must an external confession of sin make a change , and so all other duties , or else not be performed by us ? 2. it seems to me by your unfound expressions , as if you conceive , that an external confession could make a change upon our state and relation to god ; whereas that makes no change , but only discovers , or makes known what a blessed change the grace of god hath wrought , or made on the soul : besides , it is not universally true , i. e. because a thing is commanded it can't make a change ; for sometimes a command is attended with power to change the soul , &c. iohn 6.28 . obj. if this , say you , had been a commanded duty ( viz. a confession of sin ) to qualifie them for baptism ; then they must not be admitted upon the account of their being the children of abraham , nor as the children of the promise , but the promise ceases , which is notoriously false , rom. 15.8 . pag. 45. 1. answ. we do not say a bare verbal confession qualifies any person for baptism ; but inward grace or truth , faith in the lord jesus christ ; this is the only qualification which ought to be in all the subjects of baptism ▪ and this faith must be made manifest by the confession of the mouth , and the holy fruits of the life : hence iohn required not only a bare verbal confession , which might hold-forth or signifie their repentance ; but also saith he , you must bring forth fruits meet for repentance : don't think to say you have sinned , or barely to acknowledge your iniquities is all i look for ; no , your lives must make it manifest to me , you are changed , or regenerated ; if you would , as true subjects , partake of my baptism : for of such my master's kingdom is to consist of , whose way i am come to prepare ; i. e. to make ready such a people for him , to build his chnrch with . 2. as to your other reason , viz. if a confession be necessary , then their being the children of abraham , and children of the promise was made to cease , &c. you hit it in that , for their being the seed of abraham according to the flesh , could give them no right to gospel baptism . iohn plainly told them the very same thing ; for the gospel has put an end to the jewish covenant right of admission of church-members ; the text you mention , rom. 15.8 . ( where 't is said , christ was a minister of the circumcision ; ) you strangely mistake the place , christ did not confirm circumcision , nor infants right to church membership ; the holy ghost means no more then that christ was a minister of the jews , as well as of the gentiles , or of the circumcision , as of the uncircumcision , and so speak our annotators on the place ; and as to the promise ceasing , see what st. paul saith , rom. 9.6 . tho' the carnal seed of abraham , as such , are now rejected , yet the promise of god is not made of none effect . for ( saith he ) they are not all israel which are of israel ; neither , because they are the seed of abraham , are they all children , v. 7. that is , they which are the children of the flesh , these are not the children of god ; but the children of the promise are counted for the seed , v. 8. can't you see from hence who are the seed of the promise ? even none else , but such who are begotten and born of the spirit , or are in christ , gal. 3.29 . so that , what you say is notoriously false . your 9th . reason is the same with the part of your 8th . obj. you say in the tenth and last place then , the command of christ that infants must come to him , was and must be null and void , mark 10.13.14.15 . or be a fresh warrant for their coming to him , if john had cast them out pag. 45. 1. answ. we deny there was ever any command of christ for infants to be brought , or to come to christ to be baptized . 2. that text in mark 10.13 , 14. proves no such thing as you conclude it doth , they were brought to christ , 't is true , that he might put his hands upon them ; which was the way he used when he healed people of their bodily diseases ; therefore you say right , since iohn , or rather jesus christ , hath cast out the natural seed of abraham , and the old covenant too , as well as the old covenant-seed ; infant church-membership is made null and void , unless there had been a fresh warrant for their admission , i. e. they must be brought in and made members by an appointment of christ , or by a new institution , or they must not be admitted at all ; for the old covenant-right ( we have proved ) is gone for ever . as to what you speak in pag. 32. about the habit of grace : is nothing to the purpose , these are your words ; viz. obj. and if the habit cannot constitute us members , the acts or exercise of it , can never do it . answ. you do not attempt to prove infants as such either before baptism , or in being baptized , have the habit of grace : i have shewed in my answer , to mr. rothwell , that it can't be proved that infante as such , have the habit of faith or of grace , neither before nor in baptism ; if they had , doubtless those habits would appear some way or another , but they do not appear ; therefore they have no such habits infused into them ; all are born in sin , and are children of wrath by nature ; and baptism doth not convey grace , nor infuse any sacred habits : what tho' god in a miraculous manner , hath sanctified some infants in the womb , and may sanctifie such infants that die , who are in the election of grace ; do's it from thence follow , that all infants as such , or all infant of believers as such , are so sanctified ? — we read of one animal that spoke , must all animals speak therefore ? if you could prove infants had grace in the habit , or that it appears they are regenerated , you had said something to excuse their inability , or disability to make a verbal confession , tho' not so much as you think ; 't is the act of faith that must demonstrate the habit to us , or the fruits , or product of grace , that those habits are in those subjects christ commands to be baptized , non apparentium & non existentium eadem est ration ; they must act , must believe , must repent , or must be actually discipled , that baptism doth belong unto ; tho' i deny not but that where the habit of one grace ●s , there is the habit of every grace , and 't is as certain those habits can never be lost , 't is the seed that remains , of which the apostle iohn speaks ; ●or can those pretended habits lye still , or asleep , in persons , so long as your notion clearly doth imply — 1. he goes on to shew what the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the learned he says ) tells us , signifie to confess and give thanks : what of this ; yet 't is by a ●erbal confession of sin , if that should be signified in it . 2. he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to do it together : that would be confession . sir , 〈◊〉 not the genuine signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alike ? similies a-like , do speak a-like , 〈◊〉 the same things : see schrevelius's greek lexicon , where you will find ●●e so defines the word . 3. no doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to speak out , they made an audible confession , ●nd not to whisper in iohn's ear. 4. again , he says , the word signifies a confession of known faults , no doubt of 〈◊〉 ; and therefore such a confession be sure that no infants are concerned in ; ●●nners have known faults enough , to confess when god opens their eyes , 〈◊〉 works grace in their souls . 5. and that the word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to confess , or profess , ●●d is to be so translated , which signifies a confession by practice and actions . ●●g . 49. answ. this does not help the matter ; for 't is evident , the practice and actions of the lives of true penitents , more loudly declares or makes known that blessed change that is wrought in them , than a verbal confession can ; but infants are no more capable to do the one , than the other . moreover , he would have it to be such a confession that infants must be included , for else , saith he , — obj. they are excluded from the number that john turned to the lord ; or else it proves , that baptism was not a means to turn them to the lord , or bringing them to christ , p. 49. 1. answ. did iohn turn any children in their infancy to the lord ? we read of no miracles which he did , but sure this would have been no small miracle , if he had changed the hearts of infants . 2. we see you positively conclude , that baptism is indeed a converting o● soul-changing ordinance : you are of mr. rothwells judgment it appears , and i suppose a true son of the church of england ; but when you write again , do but prove this , and you do your work in a great measure . 3. but 't is strange , you should attempt to confute all the learned ; nay , and your own church too , for she requires a verbal confession of such that are baptized : and since infants can't do it , she causes others to do it for them : unless you suppose that iohn baptist ordained the rite of god. fathers and god-mothers ; for there is as plain scripture-proof for that , a● there is that he baptized infants . dr. du veil quotes grotius , who says , it plainly appears by the rite of baptizing in the popish church , that baptism is to be asked , before the person is baptized , which the surety does in the infant 's name , a clear distinct confession of faith is required , — i. e. renouncing the world , its pomps , the flesh and the devil : dr. du veil on act. 8. p. 282. the sam● does the church of england require ; yea , such a confession that attends regeneration ; for as such , she baptizeth them ; tho' they answe● by proxy , she baptizeth , not infants as such , but as they are believers . eun●mius speaketh thus , ziz . baptism is the seal of faith , faith is th● confession of the god-head ; 't is necessary we should first believe , an● and then be sealed in baptism , p. 278. of the same book . hierom saith , the lord commanded his apostles first to instruct an● teach all nations , and afterward should baptize such who were instruc●●ed into those great mysteries of the faith : for it cannot be ( saith h●● that the body should receive the sacrament of baptism , till the soul h●● received the true faith : see rector rectified , where there are divers of 〈◊〉 fathers cited , p. 129. to p. 237. t the same purpose . baptism ( saith mr. baxter ) is said to save us , and therefore , they 〈◊〉 will be baptized , must profess the qualifications necessary to be saved , — as many as have been batized into christ , have put on christ , and are all one in christ jesus , &c. and are abraham's seed and heirs according to the promise ; therefore saith he , it is clear , a profession was pre-supposed . our baptism is the solemnizing of our marriage with christ ; and 't is a new and strange kind of marriage , where there is no profession of consent . baxt. on confirmation , &c. p. 32. ' we find , saith the same baxter , that when iohn baptist set up his ministry , ( 1. ) he caused the people to confess their sins , mat. 3.6 . and if we confess our sins , god is faithful and just to forgive us our sins , 1 john 1.9 . and whereas some say ( saith he ) that iohn called them a generation of vipers : i answer , we will believe that , when they prove it . ( 2. ) if he baptised them , it was not till they confessed their sins ; and and it seems by his charge , not till they promised to bring forth fruits meet for repentance , mat. 3.8 . confirmat . p. 24. as to those in act. 2.37 . it is plain , they made an open profession ; — ( 3. ) it is said , they that gladly received the word , were baptized : we may not imagine , that peter was god , or knew the hearts of those thousands ; and therefore , he must know it by their profession , p. 25. he says in p. 26. the constant practice of the universal church confirms the same , i. e. that an express profession or confession of faith and repentance is necessary , before persons are baptized : he adds , the commission christ ( saith he ) directeth his apostles to make disciples , and then baptise them ( and this say i , excludes all infants : ) how was it known the samaritans believed philip preaching the things concerning the kingdom of god , &c. but by , their profession ? saul had more than a bare profession before baptized , pag. 27 , 28. the converted gentiles , act. 13.28 . shewed their belief , and glorified god openly ; the same may we say of the iaylor , saith he , and crispus , act. 18.8 . p. 29. ' the believing ephesians confessed , and shewed their deeds , thus far mr. baxter . obj. a confession could not be of such concernment as to exclude all , from any right to baptism ; for then the pharisees and lawyers could not have been guilty 〈◊〉 such sin , in their being not baptized of john , luk. 7.30 . p. 49. answ. such arguing i never met with before ; doth if follow , that a con●ession of sin was not necessary , because 't is said , the pharisees and lawyers ●ejected the counsel of god , in not being baptized of john ? was that their great●st evil ? or did not their horrid evil rather lie in their impenitency and unbelief , which excluded them from having a right to baptism , or in ●heir not receiving iohn's doctrine of repentance for the remission of ●ins and bringing forth fruits worthy of amendment of life ? see our la●●●●notators on the place , they tell you in that lay their great sin , and th●●● not submitting to baptism , as a testimony of such a repentance : 〈◊〉 say they , the baptism of iohn in scripture , signifieth his whole administration , or the doctrine he preached , as well as the ordinance of 〈◊〉 by him administred ; and so must be interpreted , where our saviour ask'd the pharisees , whether the baptism of john was from heaven or of men ? and they durst not say from heaven , lest christ should have ask'd them , why then do ye believe him not ? they were not baptized of him , is the same thing with they would be none of his disciples ; they did then , like as some ungodly persons do now ; reject the counsel of god against themselves , in not partaking of the ordinance of the lord's supper : yet their bare rejection of that , is not so much their sin and guilt , as their not believing , repenting , or imbracing of jesus christ , or obtaining those previous and antecedent qualifications required of all such who ought to come to that sacred ordinance . obj. it is said , the people ask'd him , what shall we do ? and whether were it some , for all ? or every individual , who can tell ? and if the adult did speak , and the children could not , were not the parents to take care that they might have the means to flye from wrath to come , as well as themselves ? and to be taught to take god's way as well as themselves ? it being after baptism , and was there any question to be made ? but they would take care about this , if they were truly awakened ? and especially when the children's names were as expresly in john's commession as the parents ? and if they did not take care about them , was it not their sin ? and their grievous sin too ? against the express declared will of god concerning them , luke 1.17 . mal. 4.6 . if he that provideth not for the bodies of his children , hath denyed the faith , and is worse than an infidel , wh●● notorious monsters had these people been , if when they were awakened to see the wrath of god in the fire of hell coming in upon them , should not take care th●● it might be prevented from their children , as well as from themselves , — pag. 50. answ. such blindness is enough to afflict the soul of any enlightned person ; 't is evident , this man concludes the external rite of baptism , o● a bare subjection to that ordinance , was the very means to escape the wrath of god , and eternal burning in hell ; and not only for infants but the adult likewise : whereas , i find no sound and understanding protestant of his judgment ; nor doth he produce either scripture or solid reason for what he asserts : could he prove that to baptize childre● or the adult , would save their souls from god's wrath , or hell-fire ; ce●●tainly , all would be notorious monsters , that would not endeavour to pe●●swade all heathens , turks , and pagans in the world , to be baptized , or n●● take care to baptize their infants : but alas ! we know that for 〈◊〉 person to be baptized , who is not regenerated , it will avail him nothing , 〈◊〉 no more than simon magus his baptism did him : 't is not circumcision av●●●ed , nor uncircumcision , but a new creature . answ. 2. but before he had gone so far as to assert the great profit of i●●fant-baptism , and the dreadful danger and sin of parents in not baptiz●● them ; he should have proved , that god doth enjoin or command 〈◊〉 thing of parents , viz. to see their children baptized : for , where there 〈◊〉 law , there is no trransgression : another man may argue , that the ordidinance of the sacred supper of our lord , is a means or way for our children to escape the wrath of god , and so charge parents to bring them to that sacrament , as well as to that of baptism . sir , the fault and sin of parents lies not where you place it , but in that , when they are grown up , they neglect to teach them their duty of looking out for a changed heart , or to get faith and repentance , or to obtain an interest in jesus christ , for there is no other way to escape the wrath of god for our selves , nor our children when grown up , but by christ alone , as he is received through faith : and whosoever do not so take care of their childrens souls , are greatly guilty before god ; but to baptize them , since there is no warrant for it , no command from god , no president , or example in all the sacred scripture ; that would but bring great guilt upon their own heads : add thou not , to his words , lest he prove thee , and thou art found a liar . answ. 3. you abuse that holy text , mal. 4.6 . luke 1.17 . iohn had no infants in his commission , tho' he was to turn the hearts of the fathers to the children , and the hearts of the children to the fathers ; yet children there doth not mean infants , for it must be such children , whose hearts were turned from their parents , and who were capable to hear , and and understand iohn's doctrine ; and so to be convinced of their evil , in having their hearts set against their parents : the meaning is , that iohn was to preach both to young and old , who were arrived to understanding , and to turn them to the lord , and one to another . obj. if their confession was a confession of true penitents , then this repentance was wrought in them before the holy ghost was poured upon them , or before they were baptized with the holy ghost by christ , and how could that be ? pag. 51. answ. 1. doth this man think that there was no true conversion wrought by the preaching of iohn baptist , nor by christ himself , or his apostles , until the extraordinary gifts of the spirit were given , which was not till after the resurrection and assension of our blessed saviour ? he that will heed such a writer , let him ; for by this argument , the holy apostles were not true penitents , until they were baptised with the holy ghost , and yet did not christ tell them they were clean ? tho' not all , ioh. 13.10 . and that they who then believed in him , had everlasting life , ioh. 5. according to this man's notion , christ had no disciples indeed , or no true penitent and sincere disciples , until after his ascension . answ. 2. 't is evident , that the baptism of the holy ghost did not re●ferr to the saving graces of the spirit , which are in all believers ; but to those visible , miraculous and extraordinary gifts of the holy ghost , which were only given to some persons in the primative time , to confirm the gospel , and to discover the glory of jesus christ , upon his ascension into heaven : the baptism of the spirit , signifies that great effusion of the holy ghost , like that at pentecost , act. 21.2 , 3. casaubon speaking of that text , act. 1.45 . ye shall be baptized wit●●● holy spirit , &c shews that the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip or pl●●● as it were to die colours ; in which sence , saith he , the apostles ●●● be truly said to have been baptized ; for the house in which this ●●● done , was filled with the holy ghost ; so that the apostles might ●●● to have been plunged into it , as in a large fish-pond ; all were not ●●● the apostles days baptized with the holy spirit , let this author shew ●●● he can , that the word baptizo , signifies to sprinkle with the spirit , or pro●●● that the weakest christian in grace can be said to be baptized with th●●● holy spirit , — ye shall be baptized with the holy ghost not many days henc● &c. is not applicable to every particular believer , but to the apostles , t● whom principally our saviour spoke those words , and to some others , ●●● whom those extraordinary gifts should be given afterward . obj. but this would argue , that then those that john baptized , were ●●● penitents , which is contrary to christ's own words , mat. 11 . 2.7.1● to 25. answ. there appears in those texts he cites no such thing that he affirm● but he takes a liberty to say any thing so far as i can see : no doubt , ●●● iohn took great care to baptize only such who were true penitents ; sin●● he required so severely fruits meet for repentance , of such that came to ●●● baptism ; tho' no doubt , he might be mistaken in some of them , as p●●● was in simon , act. 8. tho' he sent some of his disciples to jesus to be f●●●ther confirmed in the certain belief , that he was the true messias that ●●● to come . nor doth christ's words imply as this man signifies in p. 53. that ioh●● disciples had bad ends in going out into the wilderness to see and he●● him : tho' some of the multitude might probably go out of curiosity , ●● for other ends , &c. how mr. exell , or any other man can rationally deny a confession ●●● necessary ? or doubt whether such a confession was required before baptism , viz. of that faith and repentance they then had i see not : for he ●●●poseth that iohn baptized them , tho' ungodly , and without faith , or the ●●● thereof appearing : telling them , they should afterwards believe in ●●● that was to come : whereas 't is evident , he required faith and repentance immediately of them , as antecedent to baptism , but i shall proceed no further . o! when shall this controversie cease ? doubtless , none have just cause ●● blame us to defend that which we believe to be a precious truth of chri●● when so many still appear to deny it , and write against it . the lo●● open their eyes , and send love and union amongst all t●● lord's people . amen . finis . notes, typically marginal, from the original text notes for div a47399-e630 * i am forced to repeat this answer again ; also you have is at large in rector rectified , in answer to mr. burket , pag. 108 , 109 , 110. a trumpet blown in zion, or, an allarm in god's holy mountain containing an exposition of that metaphorical scripture, matth. iii, 12 : lately delivered in two sermons ... / by benjamin keach ... keach, benjamin, 1640-1704. 1694 approx. 201 kb of xml-encoded text transcribed from 37 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47086 wing k102 estc r17228 13155097 ocm 13155097 98170 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47086) transcribed from: (early english books online ; image set 98170) images scanned from microfilm: (early english books, 1641-1700 ; 423:9) a trumpet blown in zion, or, an allarm in god's holy mountain containing an exposition of that metaphorical scripture, matth. iii, 12 : lately delivered in two sermons ... / by benjamin keach ... keach, benjamin, 1640-1704. [2], 70 p. [s.n.], london : 1694. included also in: a golden mine opened. reproduction of original in british library. marginal notes. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -matthew iii, 12 -sermons. sermons, english -17th century. 2005-05 tcp assigned for keying and markup 2005-06 apex covantage keyed and coded from proquest page images 2005-07 rachel losh sampled and proofread 2005-07 rachel losh text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a trumpet blown in zion , or an allarm in god's holy mountain : containing an exposition of that metaphorical scripture matth . iii. 12. lately delivered in two sermons , and now published to awaken the drowsie and formal professors of this age. wherein the nature of god's wrath both internal and eternal is discovered , as seizing upon the chaff , and burning of it up with unquenchable fire . together with an account how professors may know whether they are wheat or chaff . by benjamin keach , pastor of a congregation at horsly-down , southwark . london , printed in the year 1694. a trumpet blown in zion , or an allarum in god's holy mountain : containing an exposition of that metaphorical scripture matth . iii. 12. lately delivered in two sermons , and now published as an allarm to the drousie and chaffie professors of this age. matth . iii. 12. whose fan is in his hand , and he will throughly purge his floor , and gather the wheat into his garner , but the chaff he will burn up with unquenchable fire . our text is metaphorical , and as touching the main scope and coherence of it , it is one and the same with the 10th . verse of this chapter , which i have already spoken unto , and lately published the sermons unto the world. john the baptist endeavoureth to take off the jews from their pretended priviledges , of having abraham to their father , or their being his natural seed , or offspring ; and as so considered in covenant with god , and thought their state and condition good : which he strove to convince them was a mistake , and this he doth by that tropical expression in ver . 10. now also is the ax laid to the root of the trees . and in this 12th . verse , whose fan is in his hand , &c. as if he should say , you shall e're long see your selves deceived , for all your great confidence in the flesh , touching your external , federal , relative holiness , and legal priviledges : for christ with his ax will now quickly cut you down : and with his fan , fan you away as chaff , if you have no better right to church-membership on earth , and to the glory in heaven , than that which is derived to you from the account whereof you boast , viz. having abraham to your father . so much only shall now serve as to the scope and coherence of the words . 1. i shall proceed to give you the parts of the text. 2. open the terms thereof . 3. note two or three points of doctrine therefrom . 4. apply the whole . 1. as to the parts , you have , first , the person speaking , and that is john the baptist . secondly , the person spoken of , and that is jesus christ . thirdly , the predicate , or what is spoken of christ , i. e. whose fan is in his hand , &c. john the baptist was a great prophet , yea the greatest prophet that was born of women , having greater light and knowledge of the messiah than any of them that went before him , in that he could tell them this is he : he was sent to prepare the way of the lord , as his great messenger or harbinger . he therefore was well instructed into the nature and excellency of his masters kingdom ; which was suddenly to be set up , upon the removal of the old jewish church , and church-membership ; this john was he that the prophet malachi spoke of , that god would send as his messenger , to prepare the way of the lord , as also how he would do this , even by a spirit of burning : that should consume that people , and leave them neither root nor branch , i. e. burn up all their hopes in respect of their root , viz. that external covenant god made with abraham ; on which they stood , and of which they boasted ; as also all that confidence they had in their own good works , and inherent righteorsness : and this john's ministry clearly held forth , and thereby discovered the grand effect and glorious design or christs doctrine , and nature of his spiritual kingdom , which was near at hand . secondly , as touching jesus christ , who is the person john speaks of . i shall not now treat of his office , power , dignity , and glory , which are more fully hinted at in the context : whose shooes i am not worthy to bear , he shall baptize you with the holy ghost and with fire . v. 11. but i shall pass by that , and shall explain the terms . 1. shew you what is intended by christs floor . 2. what is intended by the fan in his hand , by which he doth purge his floor . 3. what is meant by the chaff , and why so called . 4. what is intended by the wheat , and why so called . 5. what we are to understand by christs garner , and gathering the wheat into it . 6. and lastly , what is intended by the fire , and by burning up the chaff . first , i said before our text is metaphorical , therefore no doubt by floor the holy ghost alludes to that which in common acception is well understood by husbandmen , i. e. a floor is a heap of corn , that is threshed out of the straw , and laid in a barn , wheat and chaff together ; this usually is called a floor . quest . but what is intended or meant by it here ? what is christs floor , which he is said to purge ? answ . i answer , by floor is doubtless intended hereby more directly and immediately the jewish church , but in a more remote and comprehensive sense , any spiritual community of christians , church , or body of people , professing religion . 1. the jews were then gods floor ( or gods people ) as god himself is called an husbandman , and they were a great heap , a mighty floor : but almost all chaff ; very lees , i. e. loose , vain , empty , carnal , and unbelieving men and women . a more prophane and ungodly generation was hardly ever in the world ; and but a very few godly ones among them , but a very little wheat , viz. few sincere ones , or believing persons in all that floor , who waited for christs coming , and did when he came , in truth receive him . but now the lord jesus was come , with his fan in his hand , to separate the wheat from the chaff , and not let them remain any longer together on that floor , in that old barn , i. e. in the legal jewish church state , according to the external covenant of peculiarity god made with abraham , and his natural seed as such : which had stood near its full period of time perfixed by the almighty , but now must be pulled down , jesus christ being come , and just a going to build a new spiritual garner , or gospel church , to put all his choice grain or wheat into , viz. all believing and true penitent persons ; this primarily i am satisfied is intended by floor : for the jewish church was not to abide or continue any longer than till the death and resurrection of jesus christ , it being a typical church , when the antytype was come that must needs vanish away . 2. yet in a remote sence , floor may refer to any spiritual community , church , or people , in the times of the gospel ; professing themselves to be christians : among which may be chaff as well as wheat : evil and ungodly persons , as well as believers , gracious and true religious ones ; and the truth is , there is more than one floor of this sort in our days . for , first , if we cast our eyes abroad , we shall soon espy a very great , old and decayed barn , that hath a mighty floor or heap of people in it ; called christians , and reformed ones too ; but it is to be feared , when jesus christ comes with his fan , to fan , and purge this floor , he will find it almost all chaff : ' tho' i doubt not , but in this great heap there will be found some wheat , or godly christians , but like as when a man comes into a barn , and views a floor of corn newly thrashed , he at first sight can hardly see or discern any thing save a heap of chaff : so it is here : do but view the national floor , and you cannot but say , sure 't is a heap of filth , a heap of chaff ; for what an evil , polluted , and abominable company ; of people are in this floor ! are there worse , or more notorious , more loose , light , prophane , unbelieving and ungodly wretches living on the face of the earth ? yet call themselves christians , and members of christ , and despise , nay reproach others , as if they deserved not that name . i question whether there were worse in sodom than some are who belong to this floor : turks and pagans abominate some of those actions and deeds of darknessthat are among them , behold their hellish debauchery . 1. see what a heap of prophane swearers and cursed blasphemers are here , who daily belch out most abominable oaths , calling upon the holy and patient god to damn them every day : you may hear them as you walk along the streets ; nay their very children by the example of their wicked parents , learn to swear and curse , as soon as , nay before , they can speak plain . 2. then , o what a great and a filthy heap of beastly and brutish drunkards are in this floor also , who shew their sins as sodom , and hide it not ! many of them go reeling along the streets , and some spuing as they go , foaming out their own shame , and little think what poyson they drink to their own precious and immortal souls , whilest they tipple down their glasses of wine and strong drink ; and this they do without all fear of humane , or divine laws , having no dread of present nor future punishment ; tho' god positively theatens them , and all other ungodly persons , with the loss of heaven , and the torments of hell-fire ( for , no drunkard shall inherit the kingdom of god , 1 cor. 6. 9 , 10. ) yet they dread it not . 3. behold also in this floor a third sort , even as bad or worse than the other two , viz. unclean persons , or vile , filthy and impudent whores and whoremongers , who are the shame of this city and nation ! what a multitude of common harlots are here among us , besides secret ones , who are beheld by him whose eyes are like a flaming fire . alas ! they cannot hide their filthiness from his eyes , yet without fear how do they sin , 'till some bring rottenness on their carkasses , a curse upon their estates , poverty on their families , and hell upon their own souls : for he that commits adultery with a woman destroys his own soul. 4. there is also another part of this floor , that are chaff , which the fire of gods wrath will consume and burn up , viz. all tho proud and haughty ones . this sin reigns at this time to such a degree that we may fear some sad and fearful judgment is near ; pride goes before destruction , and a haughty spirit bfeore a fall . behold the strange dresses , and high heads ! which clearly represents the vanity and haughtiness of the heart : the shew of their countenance testifies against them : women go to the assemblies of religious worshp as if they went to play-houses ; and tho' god hath shewed in several poor animals , his great wrath and displeasure against this filthy fashon , or high and shameful head-dresses , yet they will not reform , nor leave them off : nor is this sin only found among those of this floor , this heap , but also amongst others , who would be thought more pure , and of a finer sort : but let them know , the fanner will suddenly come with his fan in his hand ; the day comes shall burn as an oven , and all the proud , and all that do evil , shall be stubble , &c. 5. what a cursed heap is there also of atheists ; and graceless wretches , who contemn god and all supernatural revelation of the divine being , and religion ! these despise and ridicule the holy gospel , or at best will acknowledge no other worship nor religion , than what the old heathens owned , and were taught by the light of nature : the preaching of the cross , or of a crucified christ , is to these foolishness ; others that can't believe , nor will receive that doctrine that comports not with their own carnal reason : what believe they can be justified by the righteousness and obedience of another ! and their own inherent righteousness no part of their justification before god! this is a strange doctrine . for there are of this sort in this heap , such as are grievously corrupted , and erroneous , carried away with arminianism , socinianism and antitrinitaism , and disallow of the chief corner-stone god hath laid in sion : for if christ be not the most high god , god by nature , coequal and coeternal with the father , and one in essence , 't is idolatry to yield divine worship and homage to him ; for that glory god will not give unto another . the gods-that have not made the heaven and the earth , even they shall perish . 6. what abundance of carnal worldlings , covetous and earthly-minded wretches are there also , whose gain is their godliness , who value no religion , but what suits with their filthy lusts ! some of these set up for preachers , meerly for their earthly gain , and make a trade of it , living prophane and ungodly lives , being guilty almost of all maner of gross and abominable sins , preferring humane rites and ceremonies above christs institutions , and a form of godliness above the power of it . 7. besides , what a heap have we among us , of traiterous , blind and deceitful persons , who seek to betray the protestant interest , and all our civil and religious liberties , into the hands of the common enemy ; who neither fear god , nor honour the king ! as also what a multitude of thieves , high-way-men , house-breakers , and bloody villains , skulk and hide themselves in this heap ! the very mentioning of these things is enough to grieve and wound our very souls , considering how good and gracious god hath been to us in this land ; and what a nation this hath been , and what wonders the almighty hath formerly and of late times wrought for us , i mean for the land in general . may we not fear that the fanner will come with his fan , and sever the chaff in his direful indignation from the wheat , and let the fire of his anger seize upon it and burn it up ? what can we expect but some amazing and fearful judgments from the lord , unless a national repentance and reformation , like that of nineveh , doth speedily prevent it ? secondly , there is another heap , that may be called christs floor , tho' not so big as the former , and tho' they seem to be more refined — yet if we consider them all together ( for they are too much divided amongst themselves ) what abundance of chaff is there here also ! are there not many amongst these as bad as others , viz. people of ill and corrupt principles , bitter and censorious spirits , and of scandalous lives : what malice , envy and hatred , do they discover one against another , because of their differing sentiments in and about some principles of religion , rendering their brethren odious to the world , back-biting , reproaching and scandalizing each other , to the great dishonour of god , and shame of their sacred profession ? one while charging and condemning the innocent , and yet acknowldege not their evil ; and at another time striving to vindicate and clear such as are greatly guilty before god ? both which are abominable and hateful in his sight , who will judge righteously , and render to every man at last according to his works . certainly there is sarcely a worse sin than the sin of backbiting ; he that hates his brother ( robbing him of his good name out of malice and envy ) is a murtherer , and no murtherer hath eternal life abiding in him , 1 john 3. 17. such who are destitute of christian love and charity , or hate their brethren , clearly shew they act contrary to the divine principle of grace , nay of morality , and so are void of that sacred life , nature , and image of god. for as love to the bretheren is an evidence of our being the children of god , so he that is possessed with wrath , envy , malice , and hatred , shews he is one of the children of the wicked one , who is called the accuser of the brethren . clear it is that this is a diabolical sin , and renders such in whom it is found , like to the devil . in this the children of god are manifest , and the children of the devil ; whosoever doth not righteousness , is not of god , neither he that loveth not his brother . nay this great evil and wickedness is a sad sign that such are given up and left of god , as not retaining god in their knowledge , as the apostle speaks of the gentiles , who when they arrived to some degree of knowledge of god , yet did not glorifie him as god ; but violated his law written in their hearts : therefore 't is said , that god gave them up to vile affections , and they were filled with all unrighteousness , fornication , wickedness , covetousness , maliciousness , full of envy , murther , debate , deceit , malignity , whisperers , backbiters , despiteful , proud , boasters , &c. no doubt but that the sin of backbiting , wrath , malice , and envy is as bad , if not worse , than fornication , swearing or drunkenness ; and lamentable it is to see this sin , found among some who account themselves no small persons for knowledge , zeal and piety in these days . but alas ! alas ! how sad and deplorable is their condition , and vain that profession they make of religion ! let them repent of this their great wickedness , and get a changed heart . moreover , are there not in this floor others who are proud , earthly , carnal and covetous persons ? they are called nonconformists , but 't is not so far as they ought from the sins and pollutions of this world , they conform to them in their detestable fashions and covetous practices : do not many of them appear to love sons and daughters more than christ or his sinking interest ? they can lay out plentifully to feed and cloath their own children , whilst their bowels are shut up against the poor members of christ or children of god ; they 'll spare more to gratifie the pride and base lusts of their children , than they will spare to supply the necessities of the poor saints , or to support the interest of christ and his gospel : many pounds shall go for the first use , when a shilling is thought a great deal with some of them for the second ; they think nothing too much to enrich and uphold their own families , whilst the family of god suffers want , and the cause of christ languishes in their hands . o how little does the power of grace and true godliness shine amongst this sort ! what formality and lukewarmness is there in these days , amongst such who are called saints and holy brethren ! this , it is true , may be called chirists floor especially , but abundance of chaff , no doubt will be found in it , when the fanner comes to fan it . look to it you sinners in sion : fearfulness will e're long surprize the hipocrite . who among us shall dwell with devouring fire ? who amongst us shall dwell with everlasting burning ? isa . 33. but so much as to what is meant by christs floor . quest . 2. what is intended by the fan ? answ . a fan is a certain instrument which the husbandman uses to cleanse , or purge his corn from the chaff , evil seeds , and all filth whatsoever : and this instrument he holds in his hands , and uses upon his knees , by which he tosses up the wheat and chaff together : and then shakes it to and fro , moving all at once , by which a wind is made , and the chaff is blown away , and the wheat separated and purged from it : now john baptist alludes to such an instrument as this . quest . but what is meant by christs fan in a spiritual sense ? what is signified hereby ? first , i answer , by christs fan is meant his word , his holy gospel , especially the doctrine thereof ; 't is by this he cleanses , and purges his floor . now you are clean through the word which i have spoken unto you . ( now the unclean person , the traytor judas is gone out from you : ) thro' my word , i. e. through my doctrine , you believing in me , and receiving me by faith for righteousness and eternal life . 't is said christ gave himself for his church , that he might sanctify and cleanse it with the washing of water by the word , eph. 5. 26. cleansing here imports the means by which it is wrought , or the instrument , namely the word of the gospel , especially the promise of free justification and sanctification by christ , received thro' faith , which baptism was a sign or symbol of ; see 1 pet. 1. 22. seeing ye have purified your selves in obeying the truth thro' the spirit , &c. this was done in subjecting themselves to the faith of the gospel , to which the purifying of the heart is ascribed principally in justification , whereby the guilt of sin is purged away , as appertaining to the conscience ; he alludes also to the sanctifying power and virtue of the holy spirit . compare this with psal . 119. 9. wherewith shall a young man cleanse his way ? that is , the way of his heart , and also the way of his life : the answer is , by taking heed thereto according to thy word ; that is , let him take heed according to that holy doctrine taught and held forth in god's word ; so that he attain unto a right knowledge of god , and of the messiah , promised and typified by the sacrifices of aaron , by whose blood , and thro' whose righteousness only , justification is to be had : for without christs blood there is no cleansing from sin and filthyness , neither of heart , nor life , for young nor old . it is not only to direct young men to reform their lives and ways according to the precepts of god's word , nor to think by any degree of moral righteousness or inherent holiness they could be cleansed ; no , no , but to take heed according to the mysterious and sublime doctrine of god's free grace in christ : which was the only way of salvation , as well under the law as under the dispensation of the gospel . sirs , this was , and still is , christs fan , namely the glorious doctrine of god's grace thro' the redemption that is in christ's blood ; and it was by this fan christ cleansed that jewish floor , to which my text primarily refers . for the jews were his floor , in which was abundance of chaff ; and now jesus christ was come with his fan in his hand , to purge this floor ; and evident it is , his holy doctrine severed , or separated the wheat from the chaff ; and by this means was the wheat gathered into christs gospel-garner , and the chaff blown away : for as chaff cannot endure the wind of the fan , so could not those unbelieving jews , and hypocritical pharisees , endure christs holy and heavenly doctrine . see joh. 6. 52. to v. 60. how can this man give us his flesh to eat ? they thought he spake of a natural eating of his flesh , as we eat the flesh of beasts or fish : his doctrine was not understood by them . then jesus said unto them , verily , verily i say unto you , except you eat the flesh of the son of man , and drink his blood , ye have no life in you , ver . 53. now the eating of christs flesh , and drinking of his blood , is no other thing than the receiving jesus christ by faith for righteousness and eternal life : believing in christ , coming to christ , looking to christ , leaning , trusting , or staying on christ , receiving of christ , and eating of christ , imply one and the same thing : it is our going out of our selves to him , or feeding by faith on him , or resting , or relying on his merits , on his obedience in his life , and in his death , for justification and eternal life , without any works done by us , or any righteousness wrought in us , as the apostle speaks . but to him that worketh not , but believeth on him that justifies the ungodly , his faith is counted for righteousness . but this mysterious and sublime doctrine the jews could not bear , but it was such a fan as fanned them all away that believed not : for they being ignorant of god's righteousness , going about to establish their own righteousness , have not submitted themselves to the righteousness of god. they thought their own personal and inherent righteousness was that by which they must be justified , accepted , and eternally saved : they had meat of their own to eat ; and therefore saw no need to go to their neighbours door for it ; they were full , and increased in goods , and thought they had need of nothing : and hence the doctrine of justification by the righteousness of christ alone was rejected by them , it was not understood by them ; that christ's flesh should be meat indeed , and his blood drink indeed , was a strange doctrine in their apprehensions ; they could not conceive how such things could be , ( as nicodemus spake of regeneration . ) nor can any man whatsoever who will receive no point of faith , but what his natural reason can comprehend ; and thus this doctrine of our lord jesus was a fan in his hand , and it fanned away all the chaff of that mighty jewish floor , even all that received not that doctrine , or who believed not in christ , received not christ by faith for righteousness and eternal life : nay it was such a fan that it fann'd away some of christs disciples , ( not such who were his disciples indeed , ) but many that followed him , and who are said to believe on him ; they believed he was the true messiah , had some kind of faith , tho' not the faith of gods elect : many of his disciples when they heard this , said , this is a hard saying , who can bear it ? it seemed hard to them , because they could not comprehend it by their own carnal reason : from that time many of his disciples went back , and walked no more with him . such a fan was this doctrine then , and such a fan it is now , that it may be said to make a discrimination between the pure wheat and the chaff : for no doubt all that receive not this holy . doctrine ( whatever fair shew they make in the flesh ) are but chaff in the sight of god , and will be found such at the last day . nor ought they to be suffered to abide in christ's garner on earth , ( as they shall not be gathered into his garner in heaven ) but be esteemed as chaff , or drossy professors , whatsoever their conversations may be : ( i mean such who eat not christs flesh , and drink not his blood , i. e. wholly feed not upon christ , rely not alone upon the merits of a crucified christ , or seek not justification by his righteousness only , but go about to bring in their own works and inherent holiness with christ's merits in point of justification in god's sight . ) but to proceed : but like as a husbandman hath more fans than one , even so also in the second place , jesus christ hath another fan also , and that is ( i doubt not ) likewise intended here : viz. the dispensation of god's providence ; for this was as a fan in christ's hand , by which he fann'd away those unbelieving jews , and so purged his floor : i mean , the time was now come , that their national , legal and external church-state must be pulled down and dissolved ; the dispensation was changed , the priesthood changed , and right of church-membership changed ; they having abraham to their father , or being the seed of professing parents , would do them no good , nor avail them any thing . because the covenant of peculiarity god made with him and his natural seed as such , as to the date of the duration thereof , was now run out and expired , the ax being now laid to the root of the tree , ver . 10th . so that unless they receive christ , believe in christ , and are found gracious persons , fit wheat for christs spiritual garner , or gospel-church ( which is built up of lively stones ) as chaff the gospel-dispensation like a fan purges them out ; as indeed it did , and blew them all away : and we are not alone in respect of this great truth , for many of our worthy brethren ( who in some things differ from us ) assert the same : particularly , reverend mr. cotton , who speaking of this text , mat. 3. 10. saith , the first is the root of abraham's covenant , which this people much trusted upon , and of that it is which john baptist speaketh , now is the ax laid to the root of the tree , think not to say within your selves , we have abraham to our father ; so that all their confidence that they had in abraham's covenant , temple and tabernacle , and such things , are burnt up , and so they have no root left them to stand upon , and this is one thing intended by the root . secondly , there is ( saith he ) something more in it ; the lord by the power of his spirit doth cut us off from any power of our natural gifts and parts , and spiritual gifts also , or from any confidence of our own sufficiency ; the lord hath cut us off from hope in the righteousness of our parents , and from boasting of ordinances . and again he saith , this we read of , mat. 4. 1. it is spoken of the ministry of john the baptist , which did burn as an oven , against all the scribes and pharisees , and left them neither the root of abraham's covenant , nor the branch of their own good works : he cutteth them off from the covenant of abraham , &c. and by cutting them off from the root , he leaveth them no ground to trust on . thus mr. cotton on the covenant , p. 177 , and p. 21 , 22. now evident it is , that nothing but the dispensation of god's providence , or the expiration of that period of time determined by the almighty for the standing of the church of israel , could cut the jews off as a nation , from being a church and peculiar people unto god ; i mean in respect of that legal covenant . i deny not but that the covenant of grace god made with abraham , and with his true spiritual seed , stands firm for ever and ever , and none in that covenant can be cut off , nor fanned away : for the jewish priesthood , church-state and church-membership , and all their church-priviledges , were to remain until christ came , or until the time of reformation ; that is , till the gospel-days and gospel-dispensation took place , and no longer : but now that time being come , and they not seeing an end put to the old covenant-church , as it was made with the natural offspring of abraham ; and that their right to legal ordinances , and church-membership , could not give them any right to gospel ordinances , nor gospel-church-membership , and they not believing in christ , not accepting of the terms of the gospel , were all of necessity purged out or fanned away , by the fan of the new testament-dispensation , and so were no longer a people in any sense in covenant with god. thirdly , christ hath also another fan in his hand , viz. the fan of church-discipline . and many persons falling into sin are purged like chaff out of his floor . hereby , 1. sometimes some evil and corrupt persons , who get among god's people ( or into his church ) and pass a while for wheat , i. e. for gracious persons , yet in time god suffers them to fall into one temptation or another , by which means they are fann'd away , the holy jesus by his wise providence makeing a discovery of them , and their evil tempers and dispositions . 2. may be some glorious truths , or truth of jesus christ , is revealed , or cleared up to his church in general , to which several persons of the same congregation may not only want light in , but may be filled with prejudice against , and not only against the truth , but against the church or minister for seeking to bring it in ; and this may rise to such a height , through their pride and stubborness , that they will not abide any longer members thereof , but violently rend themselves by schism , and so are purged out . tho' ( as 't is observed by an husband-man ) some light corn , may be good wheat , may be fanned out with the chaff , which he knows how to recover by fanning the chaff also afterwards . and thus it was with some of those who were called christ's disciples , they could not , would not endure that blessed truth christ preached to them , of eating of his flesh , &c. but cried out , this is a hard saying , who can bear it ? and so went away and walked no more with him . o see what the effects of preaching some truths may be ! how many are there who cannot bear in this day sound doctrine , but desert his people , and some truths of christ , and seem to shut their eyes against them , caling them error and false doctrine , and what not ? and this way god takes ( in his wise providence ) to purge out some rotten members , which possibly were a repoach to his people : and altho' may be some wheat , may by this means through satans temptations , and corruptions of their own hearts , and their great ignorance , be fanned out with the chaff , they being carried away by the craftiness and subtlity of such whom christ hath a mind to sever from the body ; yet he knows how to gather up the wheat again , as the husbandman doth . 3. others , whom christ would have purged out of his church , may be suffered to suck in some evil , corrupt and dangerous principles , or errors in fundamentals , like that of hymeneus and alexander , whose errours being discovered , were purged out . 4. also others fall into notorious and scandalous sins , and so are purged out . 5. some who are chaff , or unsound christians , may be suffered to take up undue offences against the church , or churches to whom they belong , and by giving way to temptation , they may become unreconcileable , magnifying their own wisdom and self-conceitedness , and so by a secret hand of god be discovered and purged out : but it must be considered that the use and exercise of the keys , or rules of church-discipline , is appointed by christ , as the proper fan by which those sorts of persons last mentioned , and some others , are to be purged out of the church or congregations of the saints . now the fan of discipline is two-fold . first , the act of excommunication : in the name of our lord jesus christ , when ye are gathered together , with my spirit , to deliver such a one unto satan , for the destruction of the flesh , that the spirit may be saved in the day of the lord jesus . the persons , christ by this fan of discipline purges out , are of three sorts . 1. all gross and scandalous persons , who are guilty of any act or acts of immorality , as theft , swearing , drunkenness , uncleanness , covetousness , lying , &c. these being publick and reproachful crimes , the offender ought forthwith ( upon clear proof ) to be purged out , that the name of the lord may not be exposed to contempt , and his people villified by the ungodly world ; and time given to him for the proof and trial of the sincerity or truth of his repentance ; which in part will be manifested by his carriage and behaviour under his punishment ; i mean the righteous censure of the church . the second sort that this fan of discipline takes hold of , are such that suck in heresies or capital errors ; these after the first and second admonition , ought to be rejected and delivered up to satan , that they may not learn to blaspheme . the third sort are such who refuse to hear the church after their case ( in which they have offended ) is regularly brought in against them according to the rule contained in matthew ; the offence at first may be against one brother , and the offended party is first to tell him his fault between himself and his brother or sister that hath offended him alone : whom if he can bring to see and acknowledge his evil , it is to proceed no further ; but if he cannot , then he is oblidg'd by the holy law of christ to take one or two more , and go to him , and strive to convince him , and bring him to a sight and sense of his iniquity ; but if he cannot do it , then it ought to be brought unto the church , and if he will not hear the church , then the fan of excommunication is to be used in the name of jesus christ , and they purged out . as to such who rend themselves from a church , or violate their sacred covenant by irregularly withdrawing themselves , they ought to be marked , and solemnly in the publick congregation declared to have withdrawn , rent , and cut off themselves from the communion of the church , and no longer to be owned nor lookt upon as members , and none to communicate with them until they have given satisfaction by repentance . the second part of the fan of discipline is that rule laid down by the apostle , of withdrawing from every brother and sister that walketh disorderly ; as such that are busibodies , tatlers , or idle ; or such that neglect their duties in attending on the church in times of solemn worship , or that make parties , or cause division in the church , and refuse to live in obedience to christ , under the due and just government thereof , or to obey them that are set over them in the lord , or who strive to have the prehemience , like diotrophes , being vain-glorious , prating against , or despising of dignities , or the just authority of christs ministers , or angels of his churches , as the beloved apostle speaks , 3 joh. 9 , 10. wherefore if i come , i will remember his deeds which he doth , prating against us with malicious words , and not content therewith , neither doth he himself receive the brethren , and forbideth them that would , and casteth them out of the church . these are to be marked and withdrawn from , 2 thess . 3. 6. not to be counted as enemies , but exhorted as brethren : unless they provoke the church to further and a more severe censure . some of this sort oft-times strive to draw away disciples after them , and seek to disquiet the peace of the church , and in a fawning and flattering manner to deceive the hearts of the simple ; therefore these , if they will not hear the church , are to be quite fanned out also by excommunication , and to be looked upon as an heathen-man or publican , as in the case of notorious and scandalous sinners , or such who are guilty of heresie . mat. 18. fifthly , jesus christ hath also another fan in his hand to purge his floor , or cleanse his wheat from the chaff , filth and defilement of sin , namely , the holy spirit ; and by this means he cleanses and purifies in a gracious manner the souls of his own people : suoh were some of you , but ye are washed , but ye are sanctified , but ye are justified in the name of the lord jesus , and by the spirit of our god. what filthy creatures were those corinthians , before the lord jesus by his spirit had purged and sanctified them . faith , of the operation of god , is a most excellent grace ; it is by faith in the blood of christ that we come to be purged from the guilt of sin ; faith applying his merits and righteousness unto the soul in justification ; and such is the nature thereof , that it makes holy the hearts and lives of all such persons in whom it is by the spirit wrought or infused in sanctification : and hath put no difference between them and us , purifying their hearts by faith. yea , it cleanseth them from all filthyness of flesh and spirit , that they may perfect holyness in the fear of god. but let me tell you that the spirit and grace of christ in this respect is ●● a fan , rather to cleanse the saints , by purging out the chaff of corruption , which naturally is in their hearts and lives , than to purge hypocrites and gross professors out of the church , and to that i principally referr here . 6. moreover christ hath the fan of persecution , or the sufferings of the cross , and all other afflictions which he brings upon his people , which he uses to purge and purify their souls , and his churches too . and from hence afflictions are compaired to a refiners fire : he shall set as a refiners fire , and purifier of silver : he , that is the messiah , i. e. our lord jesus christ ; this is his work , viz. to purge his people , who in this place are compared to silver and gold that is refined : as in my text they are likened unto wheat , in this he is compared to a refiner , and hath his furnace ; in the other to an husbandman , and so hath his fan. both these texts allude to the same thing , and doing the same work , namely , to sever and separate the clean from the unclean , the gold from the dross , the chaff from the wheat . and evident it is , that perseoution , trials and afflictions , commonly make a great discovery who are wheat or pure gold , viz. sincere believers ; and who drossy and chaffy professors . if wheat , persecution purges and purifies them : but if they are chaff , it usually fans them away . but he that received the seed in stony places , the same is he which heareth the word , and anon with joy reciveth it : yet hath he not root in himself , but endureth for a while ; for when tribulation or persecution ariseth , because of the word , by and by he is offended . thus the fan of persecution purges these chaffy professors out of christs spiritual floor , or rather his gat●er : namely , his church , into which in a day of liberty they got , and had a place ; but they cannot bear the wind and blast of affliction and tribulation : and as it purges out much chaff , so also the wheat is thereby refined and made more clean and sit for the lords use . of so great benefit is persecution to gods church , that they cannot some times be without it ; it is if need be that we are in heaviness ; if we need it not , or if christ sees there is no need of it , we shall never feel the 〈…〉 doth it not for his pleasure , but for our profit , that we 〈…〉 partake , of his holiness . and this jehovah by the prophet further makes known to us : this is the fruit of all , the taking away your sin. and thus the lord purgeth away the filth of the daughter of sion , and the blood of jerusalem from the midst thereof , by the spirit of judgment and by the spirit of burning . the rod of affliction , or furnace of persecution , cannot purge out the filth of sin that is in the lords people , without the operations of the holy spirit : the spirit is called a spirit of burning , because like fire it burns up and consumes the filth , chaff and dross that is in us : before trials and persecution comes , christ seems to have a very great floor , a great heap , or much corn ; but when he comes to try them with this fan in his hand , one great part thereof is found meer chaff , and the wind drives it away . so much shall suffice as to the fan in christs hand by which he purgeth his floor . quest . thirdly what is meant by the chaff ? answ . i answer the chaff may be understood to be twofold . 1. men and women who get into gods church , or among his people , but are not wheat , but vile hypocrites , pretending to be that which in truth they are not ; thus all that are of israel are not israel . tho' they bore his name , were called jews , called saints , yet were unsound at heart , and graceless souls , or meer chaff in gods sight . 2. by chaff may also be intended sin , or that filth and corruption which cleaveth oft-times to the best of gods people , which christ must and will purge out . quest . why are hypocrites or ungodly persons in the church compared to chaff ? and how may they be known ? answ . i answer , hypocrites and ungodly men in the church are compared to chaff ; 1. because chaff before it is separated from the wheat , cleaveth close to it , and it is hard to sever it from the wheat , and it also seems like unto it : even so some carnal and hypocritical professors cleave to the church , and seem to love and embrace the godly in their arms , and to lay them in their hearts ; they walk in company , nay in outward fellowship and church-communion with them ; they pray , and break-bread with them , as if they were really gracious , and are not known to their brethren to be otherwise : and as it is hard to discern them from the godly , so 't is as hard to separate such from them . chaff is so much like to the wheat , that some have taken it at first view to be wheat ; so are these taken to be saints , and there may be no severing them from the congregation of the lord , till christ comes with his fan to purge his floor . 2. they may be compared to chaff , in regard of the great pains that is , and must be used to separate it from the wheat : the wheat must be threshed and fanned , nay fanned again and again , before all the chaff can be severed from it . so unsound professors or some hypocrites in the church , seem to cleave so close to the godly , and are in such seeming union and and oneness with them , that the lord sees there is no other way to sever them from each other , but by threshing his wheat with the flail of persecution , and then the chaff flies away by the wind of this fan . o what a multitude seemed to cleave to our blessed saviour , and to be his disciples , in a day of peace and prosperity , when he was riding in triumph to jerusalem , crying out , hosanna , blessed is he that cometh in the name of the lord ! but when our saviour came to the cross , how did they leave him , and disown him , nay , may be cryed out crucifie , crucifice him : so and in like manner in our former days of liberty , what great numbers flocked to our assemblies , and made a profession of religion ; but when that hot persecution arose , how did they fall off , and disown that people which once they seemed to cleave unto : the fan of persecution fanned them away as chaff , and not only a multitude of professors , but also how many great preachers did basely betray the truth which they professed , and in their pulpits seemed a little before zealously to maintain , particularly that of separation from the national church . this way christ took to discover the silthy and rotten hearts of some , and slavish fear and weakness of faith in others , who were left to a sinful complyance and conformity , building again that which they had destroyed , and destroying that which they had been a building ; and thus it appears as chaff , cannot bear fanning , but is blown away ; so chaffy professors cannot bear spiritual fanning , i. e. they cannot stand in an hour of temptation , but fall away . alas ! tho' we have now again multitudes that seem to cleave to our churches and to our assemblies , yet should christ come with his fan upon us , you will soon see ( it is to be feared ) the former effects again . 3. chaff is of very little worth or value unto wheat : what is the chaff unto the wheat , saith the lord ? one peck of good wheat is worth many bushels of chaff . so ungodly men and and women are but of little worth in gods sight ; a wicked man to him is lothsom , as solomon shews , and that which is loathsom and hateful in our sight we value not , but cast away : the prayers of the wicked are abominable to the lord , because their persons are not accepted in christ : whatsoever the ungodly do , or whatsoever show they make of religion , let them pray , hear , read , preach , or give to the poor , it is not regarded nor accepted of the lord ; one godly person is more to him than a multitude of unsanctified and hypocritical persons . the tongue of the just is as choice as silver , the heart of the wicked is but of little worth . the best part of a child of god is his heart , tho' he thinks that is the worst of all ; and the worst part of an unholy man is his heart , tho' he thinks that is best of all . saints are wheat , hypocrites chaff , the one is gold , the other dross in gods esteem . hence the lord saith , since thou wast precious in my sight , thou hast been honourable , and i have loved thee , therefore will i give men for thee , and people for thy life : i will give aegypt for thy ransom , aethiopia and sheba for thee . god so little values graceless persons , that he will sacrifice thousands of them in love and mercy to his faithful ones . 4. chaff is light and airy , it is no ponderous thing , therefore the wind carries it this way and that way at every turn : nay , every small breath of wind moves it to and fro , whereas wheat stirs not , moves not , but abides in its place , it being a weighty and ponderous thing . even so all hypocritical and unsound professors , whatsoever they seem to be at some times , ( by making a show of religion and pretending to piety ) yet they are in gods sight as light as vanity ; they are like chaff , not serious , weighty and ponderous , they are but a flash , a shaddow , and no substance , having meer dry , barren and empty souls : and their lightness appears and shews it self in many respects . 1. it appears sometimes by their light , frothy and airy talk and discourse : they may sometimes seem serious , but if watch'd , they will be discover'd , their tongues will betray them , by their foolish and vain words , and communication : they setting no watch before the door of their lips , and bridle not their tongues , therefore their religion is vain ; as the apostle james shews : they are full of vain words and foolish talk ; the words of the wise are gracious , but the lips of a fool will swallow up himself : they are offensive to others , and pernicious to themselves : a fool also is full of words ; either a talkative , or else full of vain boasts , magnifying and admiring himself , and lessning the worth and worthiness of others : his vain and light tongue discovers a vain , carnal , proud and empty heart , some unprofitable matter in discourse or another you shall observe these people will be full of : may be talk and prate of this man , or that woman , to pick up one thing or another to their reproach , ( who are gracious persons ) and instead of discoursing of a sermon they have heard , or telling their experiences , may be they will tell you what garbs , cloaths and dresses , such and such people had on , or else they talk of their earthly and worldly affairs , or some idle jests , stories , or foolish talk ; but little of god besure is in their mouths , when they are out of the sight and hearing of sober and pious christians : indeed as our saviour intimates , how can they being evil , speak of good things ? there is much vanity in their unsanctified hearts , and their tongues discover it ; for out of the abundance of the heart the mouth speaketh ; a good man out of the good treasure of the heart , bringeth forth good things , and an evil man out of the evil treasure bringeth forth evil things . but i say unto you , that every idle word that men shall speak , they shall give an account thereof in the day of judgment . for by thy word thou shalt be justified , and by thy words thou shalt be condemned . god will not only condemn men for evil actions , but their evil words also shall rise up against them at the great day : and as the gracious words which proceed from a sanctified and renewed christian tends to his justification , especially when the main design and purport of his speech tends to exalt and magnifie god and his free-grace in jesus christ ; so the evil words of the unsanctified christian tends to his condemnation , and declares him to be but meer chaff , or a hypocritical person ; but if idle jesting and foolish talking is the character of a vain man , what is a detracting and back-biting tongue , a tongue that is set on fire by hell , who vilisie and render odious such who truly fear god , that are not guilty of those foul things laid to their charge ; such persons are not like to ascend gods holy hill , nor abide in his tabernacle , viz. that taketh up false and wicked slanders and reports against his neighbour , to lessen his reputation among men : and 't is with the greater aggravation , when it is done out of envy , prejudice or malice ; and 't is further aggravated when 't is done to a minister of the gospel , on purpose to obstruct or hinder unthinking christians to adhere unto his doctrine , or receive that truth which they see not ; but set themselves to oppose and gainsay , who do not only in an undue manner spread such reproaches , but also raise them : it is a great evil to divulge or propagate a fault committed by a brother , by making it publick when it was private , ( they breaking thereby the express precept of jesus christ , mat. 18. ) but it is far worse to publish false and groundless slanders and accusations of him or others : and t is an abominable evil in such who are ready to entertain , and easily to believe , and greedily receive such reports of him who deserveth it not . such men are by the lord called vile persons , psa . 5. 4. and are contemned by such that sear the lord , howsoever great and honourable they seem to be . moreover , if it be so great an evil for men thus to use their tongues or pens , to speak evil of , and to blaspheme innocent men , what is the nature of their crimes who curse and swear , and blaspheme the sacred name of god and the holy jesus ? like as the pharisees did , who said , this fellow doth not cast out devils but by belzebub the prince of devils ; ascribing that to the devil that was proper to god alone , and wrought by his almighty power . christians , if you would not be found chaff at the great day , take heed of a reviling tongue , least you deceive your selves , and all your religion and profession be vain : he either decieveth his own heart ( saith our annatotors ) in thinking himself religious , when indulging himself in things contrary to religion , or else deceiveth his own heart , being blinded with self love , and lifted up with self-conceit , which is the cause of his railing , censuring , and speaking evil of others : their religion is vain , empty , and to no purpose , having no reality in it self , and bringeth no benefit to them . o what a reproach doth the talkative and prating person bring on the name of god : this man , this woman , say they , is a member of such or such a church , and see what vain talk , frothy words , and frivolous discourse proceeds from their lips : but much more evil is in such who back-bite , revile , and defame others ( as was hinted before . ) this i say may discover such to be but chaff . 2. they appear to be chaff , not only by their light , vain , idle and back-biting tongues , but also by their light behaviour ; for the lightness of the heart is as much discovered by a loose and airy deportment , as by loose and vain words ; their wanton looks , and rowling eyes , or other unseemly and uncomely carriage , shews in part what they are ; they being not of a grave , sober , and serious spirit , but behave themselves as if they had no sense of the omnisciency of god upon their hearts , nor of his holiness , not setting the lord always before them , gives cause to all to fear they are but chaff . 3. their light , empty and airy attire , dresses , and antick fashions , which they wear and take delight in , doubtless too much discovers the lightness , vanity and emptiness of their spirits : i am perswaded these high and shameless head-dresses which some women appear in , that come into christian assemblies , are but as tell-tales of the vanity , pride , emptiness , and haughtiness of their hearts ; who but they that sell wine will put forth a bush ? i cannot see how a sober , serious christian woman should be satisfied to wear such antick dresses : their souls sure must needs blush at the thoughts of them ; when they consider whose eyes behold them , first , many gracious men and women , with no little trouble : and in the second place , their faithful ministers , to the wounding and grieving their souls . thirdly , and a multitude of loose and ungodly people , who reproach and laugh at them , and cast contempt upon religion on that account . fourthly , and which is more , the holy angels , they come into our assemblies , and observe all , both males and females , how they do adorn their profession and behave themselves . women should cover their heads , because of the angels ; they ought to be in subjection , and therefore before all things their head ought not to be exalted , but to lye low , and be modestly attired ; no doubt t is a palpable breach of the holy precept , for 't is not a modest dress , becoming women professing godliness ; tho' i dare not say but some sincere christians may be overtaken with this evil as well as others , yet i hope god will soon convince them of the odiousness of it : yet no doubt it doth clearly discover that some of this sort are loose and vain persons , and but meer chaff in gods sight , which the day that is coming will burn up : and such especially have cause to suspect themselves , who pride it in their own hearts , and take delight in those hateful and abominable fashions , and cannot bear to be told of it , tho' in never so wise and discreet manner , nor will they be brought by any perswasions to reform , and leave them off , tho' it wounds the very souls of many of them they have communion with . fifthly , o that they that fear god would consider that he beholds them , and looks upon them , whose eyes are like unto a flame of fire . these dresses , o ye daughters of zion , know assuredly none but foolish and vain persons do like and approve of , even none but the devil and his followers ; is it not sad , in such a day of distress , sorrow and humiliation , when gods hand is lifted up upon the nation , and thousands of poor families want bread , that christians should thus walk , and consume their substance on their pride and costly lust . 4. they appear to be but chaff , who seem to make it a small matter to grieve the hearts of sincere christians ; what care they who they wound and afflict , they 'll have their fancies , their humours , tho' the thing in it self may be doubtful , whether a breach of gods law or not ; and so like eating of meats , that was a thing indifferent in it self , and might or might not be done . nay , that make light of grieving the holy spirit , in themselves , and in others also ; let the lord be grieved , his spirit grieved , his poor ministers grieved , and his faithful children grieved , they regard it not , but set light by it . these may also be suspected that i. e. are indifferent in and about closet and family-prayer , ( and other weighty duties of religion ) or are loose and formal in it : this shews they bear no weight , they are not ponderous , but light as chaff . moreover , such may be suspected , who set light by hearing the word of god ; alas , to go to hear a sermon is a light thing with some , if there be any worldly loss attending it , tho' it be not to the value of a groat , they can't go , or if the weather be not very good , they plead excuse ; as not being able to go so far , tho' may be the next day in worse weather they can go about their earthly business twice as far . likewise such who for every small matter refrain from coming to the lords table ; may be any trivial offence shall hinder them ; they are offended with this person , and that person , and so cast a slight upon christ , and on his sacred ordinance , and thus persist from time to time : they can go to church , or stay at home : can pray , and hear , and can forbear : religion is a light and indifferent thing with them . this shews such are under fearful temptations , or else loose and light professors in the sight of god. 5. such are chaff that only have the husk or shell of christianity : chaff is the husks of wheat ; many professors please themselves with the external part of religion , having a form of godliness , but are strangers to the life and power thereof : like the foolish virgins they have lamps , but no oyl a name ; but want the nature of true believers ; can talk and discourse of religion , of the covenant of grace , and excellency of christ ; they may have , i grant , clear notions in their heads of the mysteries of the gospel , and defend it too against opposers , yet their hearts are unsanctified , and never felt nor experienced the work of faith with power ; they have the out-side of a true christian , the shell of the wheat , but if tried and searched there 's nothing but chaff , no kernil in them , they want the root of the water : all true believers have past through the pangs of the new birth ; they found they were once dead , but are now alive , once blind , but now they see , once lost in their own eyes , but now found , once carnal , but now spiritual , once had their affection set on things below , but now on things above ; sin was once sweet and pleasant to them , but now 't is bitter and loathsom in their eyes , because they see it is so in the sight of god : their judgments are informed , their understandings savingly enlightned ; christ and heavenly things are valued and esteemed above all things here below , yea , above ten thousand worlds , by them ; and their understandings are not only brought to assent to the truth of christ , to the glory and beauty of christ ; but their wills also are subjected to him , they are brought to consent , and yield themselves to the lord ; they believe , and love , believe and obey , believe and suffer reproach , taking up the cross , putting on the yoke of christ ; their affections are so changed , and under divine influences , that what they loved once , they hate , and what they once hated , or liked not , they dearly love and approve of now : but thus it is not with chaffy professors : they may be changed from open prophanness to an outward reformation of life , but their hearts are not changed , sin is not crucified in them , self is not subdued ; that enmity that was naturally in their hearts , or dislike of the life , and power of strict godliness is not removed ; they act only from common illuminations of the spirit , and so they put a force upon themselves , when found in religious duties ; and find not a natural inclination and sweet propencity in their hearts to heavenly things , and this shews they are no more then chaff . 6. and lastly , chaff i told you was light , and every breath of wind will move it , this way , and that way , and if it rises high it will may be blow it quite away , there being no kernel in it , whereas the wheat abides . so chaffy and vain professors are startled at every small blast of persecution , and presently begin to move out of their place , and shun assembling themseves with gods people : nay , every wind of corrupt doctrine is ready to blow some of this sort a way ; they are unsettled persons , they want weight , or are not rooted in the truth , wanting a good understanding , and a principle of saving grace in their hearts ; be not carried away with divers and strange doctrines , for it is good to have the heart established with grace , and not with meats . this sort are soon corrupted from the simplicity of the gospel , by the cunning craftiness of men , being ready to receive any strange notion , or close in with a new scheem of religion , some turning to judaism , and add moses to christ , or joyn to the gospel their own works ; they are commonly corrupt , either in principles or practices , or in both , making a stir about the mint , annis and commin , i. e. about the smaller matters of religion , as concerning meats and observation of days , as if in such things lay the great stress of christianity ; how many are there who like those false teachers , and deluded people in the primitive times , plead for justification some other way than by faith only , and bring in their own inherent holiness and sincere obedience , and add that to the merits of christ , in point of justification before god ; or exalt the power and will of the creature , to the eclipsing the doctrine of free-grace . sirs , tho' i will not deny but many sincere christians may be shaken by the wind of false and corrupt doctrine , or drawn away through the subtilty of men , yet no doubt chiefly they are the light , formal and chassy professors which are carried away , and tossed too and fro with every wind of doctrine , and this because of the want of grace , a sound judgment and a good understanding in the mysteries of the gospel . a good understanding ( saith david ) have all they that do his commandments . moreover , such who seem unsetled in their places in gods house , or particular churches where they are members , being uneasie , and every little difference that may arise in a congregation is ready to turn them away ; or seem to be moved and disturbed at the charges the interest of christ , or which the house of god calls for ; these i say , give cause to fear they are but chaff , or under great temptation , if sincere . secondly , by chaff may also be meant , sin , filth and corruption , which cleaveth to the hearts and lives of true believers , which christ by the fan of his word , spirit , and afflictions , as you have heard , purges out : he shall purify the sons of levi , and purge them as gold and silver , that they may offer unto the lord an offering in righteousness . this is spoken of jesus christ , whose fan is in his hand : it shews his work and office , namely , to refine and fan his people , not only members , but ministers also , signified by the sons of levi , that they all may offer acceptable service unto god : besides , our lord jesus sometimes makes use of wicked men as a fan in his hand to purge his people , and thus he did of old fan israel by the babylonians , and by the assyrians ; i will send unto babylon fanners , as i have sometime fanned and scattered my people by them ; so will i fan them by the medes and persians , who shall empty the land of them ; after christ hath fanned or purged away the chaff and filth of the daughter of zion , he will fan their enemies , and they being all chaff , the wind of his indignation will drive them away . let this be noted , that christ hath many ways to fan and purge his people , yet still it is for their good , and they shall lose nothing but their chaff , their sin and corruptions thereby . quest . fourthly , why are the saints compared to wheat ? answ . i answer , for many reasons . 1. wheat is a choice grain , the best grain , so true believers are a choice people in christ's sight : the righteous is more excellent than his neighbour ; they are called the excellent in all the earth . god calls his people his jewels , or choice treasure ; they are men of a high and heavenly birth , of a high sublime and excellent spirit , they are espoused by an excellent person , act and are influenced by excellent principles , and have glorious ends and aims in all they do ; and from hence may be compared to wheat . 2. wheat hath much pains used with it , the ground must be made good , it must be well plow'd and manured before the wheat is sown ; so the hearts of poor sinners must be first made good , and by spiritual convictions be plowed up , before the seed of grace is sown ; for like as believers are compared to wheat , so is also the grace of god. wheat must be weeded as well as gathered into the barn , and also threshed , fanned , and well purged . believers may be compared to wheat upon this respect , christ takes much pains ( to speak after the manner of men ) with his own elect , not only by plowing , manuring , but by sowing , watering , weeding , fanning and purging them like wheat . 3. wheat will endure cold frosts and snow , and all manner of bitter and sharp weather , better than any other grain . sow barly before winter , and you will find but little of it will live , but wheat will live in the sharpest winter that can come ; what a good harvest had we here in england after the last great frost ; alas , the wheat was not destroyed thereby , but was made better , the weeds and worms being killed , which is found to hurt and annoy it oft-times . even so sincere christians , who are christs spiritual wheat , abide faithful under the greatest trials , persecutions and afflictions they can meet withal ; they endure the frosts and bitter north-winds of tribulation , and furious storms of the wrath of wicked men , which kills the false-hearted professor , they die and wither away , they can't live , and maintain their seeming hope and confidence , when true believes can ; a hypocrite is but summer corn , or rather weeds or tares that spring up with the wheat , tho' they look like it , yet are only the product of natural conscience , or the common influences of the sun , or gospel of jesus christ . 4. an ear of wheat when it is near ripe doth hang down its head , the corn being full and weighty , when light and empty ears hold up theirs ; commonly a light and chaffy ear stands strait upright in a lofty manner . so a true gracious christian is of an humble spirit , he hangs down his head ( as it were ) and is ashamed of his best duties and services , seeing so great weaknesses and infirmities to attend him ; he abhors himself , yea , loaths himself he knows he hath nothing to glory in , but in the cross of jesus christ ; he sees himself nothing ; unto me who am less than the least of all saints , is this grace given , ( saith paul : ) what an humble person was he , what a full and weighty ear of choice wheat was this apostle : if you see a man or woman proud , or of an haughty and conceited spirit , being lifted up , you may conclude they are but empty ears , no true grace being in their hearts . 5. wheat hath its chaff cleaving oft-times close to it , yea , it will stick and cleave so to it that it is not easily separated . so it is with christs spiritual wheat , the filth or chaff of internal corruption is very subject to cleave to them , and hard it is for them to get rid of it . when i would do good , sin is present with me , for the good i would , i do not , but the evil which i would not do , that do i. oh! wretched man that i am , who shall deliver me from this body of death i am ( as if he should say ) even wearied with continual combating , i cannot get rid of this dead body , this inward filth and corruption , the remainders of sin in my flesh ; this chaff cleaves to all christs wheat . 6. wheat is of prime and and chiefest use , of it excellent things are made , as meat for princes . so the lords faithful people are of chief use in gods hand of all others , the lips of the righteous feed many . 7. that nation that abounds with the finest wheat is esteemed a choice land , a happy nation ; so likewise that kingdom and nation in which are abundance of godly christians , it is a happy kingdom , a blessed nation , because such are the common interest of the land or place where they dwell ; they are called the pillers of the earth . 8. wheat is threshed with the flail , to sever it from the straw and chaff , by the husbandman ; so god to sever the wheat , i. e. the godly from the chaffy professor , and free them of the filth and corruption of their own hearts , brings his flail of affliction and persecution upon them . 9. wheat is also fanned , to cleanse it ; and it is to be noted , that the fan in the hand of the husbandman tosses up the wheat and chaff together , and then he shakes it to and fro , this way and that way , on his knees . so the lord jesus with his spiritual fan tosses the godly and hypocritical professor , by the same afflictions , trials , persecutions and tempations . and o what hurryings , tossings and tumblings to and fro in their spirits have some christians met with in the late times , and still daily meet withal ? they have their ups and downs , this affliction , and the other temptation , this loss , and the other cross : but yet , nevertheless , they are not tost out , or blown away by the fan , but evident it is the chaff is hereby purged out ; while christs wheat is refined , they abide fanning , ( as i hinted before ) but so doth not the carnal and light professor : they are offended , through this means , as our saviour shews , and are ready to say with that wicked man of old , this evil is of the lord , why should i wait upon him any longer ? believers know , god doth it not for his pleasure , but for their profit , that they might be partakers of his holiness . hence it is said , that they endure chastening , and faint not when they are rebuked of the lord. quest . 5. what is intended by christs garner ? i answer , christ hath a twofold garner . first . his church is his garner . 1. a garner is prepared on purpose to retain , and safely to secure the wheat in a heap together , where it is carefully to be look'd after . so is the church of god appointed and prepared to receive and secure his faithful people together ; 't is not built for chaff nor tares , and great care and pains is required of christs servants in looking to , and taking care of his spiritual wheat in his church . 2. yet through the negligence or want of wisdom in the servants , oft-times some chaff is brought into the garner with the wheat , which when the husbandman see 's it , by viewing his grain , he is troubled at his servant ; see ( saith he ) what abundance of chaff you have brought in with the wheat , which spoils the beauty of it to such a degree , that it does not seem to be near so good as indeed it is . so it is here for want of care , or through weakness or want of knowledge in christs ministers and servants , in discerning who are sincere christians and who are not : many unsound and chaffy professors are let into the church or churches of jesus christ , which is displeasing unto him , because they spoil the beauty and glory thereof , and cause many to reproach his faithful ones ; as it also renders them in the sight of the carnal world not to be the people which indeed they are . 3. the husbandman therefore causes the wheat in his garner to be fanned again , to clear it of the chaff that is got in amongst it ; so christ with the fan of persecution often times fans his , people to purge out the loose and prophane from among them . secondly , by the garner is meant heaven it self , into which all the elect shall be put at the last day , and into this garner shall none come but pure wheat : and there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination , or that maketh a lye , but they which are written in the lambs book of life . 6ly . and lastly , what is meant by burning up the chaff with unquenchable fire ? answ . i answer , by burning up the chaff with unquenchable fire , is meant the direful wrath of god , which sometimes seizeth on ungodly persons in this world , and shall eternally take hold of all the chaff in the world to come . the wrath of god is often compared to fire in the scripture . there went up a smoke out of his nostrils , and a fire out of his mouth devoured ; coals were kindled by it . so in another place it is said , a fire goeth before him , &c. shall thy wrath burn like fire , psa . 89. 46. his fury is poured out like fire , and the rocks are thrown down by him . 1. fire is a terrible and most amazing element , especially when it breaks forth like a masterless enemy , and none can stop it : so is the wrath of god very terrible , when he poureth it forth in his greatest fury . o what a frightful cry doth a dreadful fire that breaks out in a town or city cause ! what wringing of hands ! men tremble , women miscarry oft-times , children screech out , it frightens the very fowls of the air , and beasts of the earth , and turns all faces into paleness ! how amazing was the flames of sodom , and how terrible is the burning of mount aetna ! the wrath of god when it furiously breaketh forth upon a people and nation , or particular person , causeth dreadful horror , it maketh the stoutest heart to quake , and the strongest hands feeble : at his wrath the earth shall tremble , and the nations shall not be able to abide his indignation : his fury is poured out like fire , and the mountains are thrown down before him : can thy heart endure , or thy hands be strong , in the day when i contend with thee ? who can stand before his indignation ? o how will the wicked fly into holes , quiver like a leaf , and cry to the rocks and mountains to fall upon them , and hide them from the face of him that sitteth on the throne , and from the wrath of the lamb. 2. fire breaks out sometimes very suddenly , when none think of it , but all are as they judge , safe and secure , yet in a moment how are they surprized , when nothing but the horror and cry of fire , fire , fire , is heard in their ears . so gods wrath , like a dreadful and an unexpected fire , breaks out sometimes suddenly upon the ungodly . how surprizing were the flames of sodom , and the amazing hand-writing on belshazars wall , when he was drinking wine in bowls ! immediately the kings countenance was changed , and he was troubled in his thoughts , so that the joynts of his loins were loosed , and his knees smote one against the other : when they cry peace and safety , then sudden destruction cometh , as travail upon a woman with child , and they shall not escape . 3. a fire sometimes breaks forth in the night , when men are asleep : so god comes upon men many times in the night of ignorance and unbelief , while they lye on their beds of ease and carnal security , by amazing judgments , or by sudden death . how secure was the old world , and the rich man in the gospel , to whom god said , this night thy soul shall be required of thee . 4. a consuming fire destroys , wasts and devours exceedingly , as sodom found , and london also by woful experience . so god when he breaks forth in his wrath and fury , he makes most lamentable desolation , the lord shall swallow them up in his wrath , and the fire shall devour them . the wrath of god is compared to a consuming fire : for our god is a consuming fire . 5. a consuming and raging fire spares none , the palace of the prince no more than the cottage of the peasant , the mighty oaks as well as the lowest shrubs are devoured by it ; so the wrath of god seizeth , and will seize on all wicked men , on the mighty and honourable of the earth , as well as the poor and contemptible ones ; the king on his throne , as well as the beggar on the dunghill : his wrath shall be on every one that is lofty , and upon every one that is proud and lifted up , and he shall be brought down ; upon all the cedars of lebanon , and upon all the oaks of bashan . — he will come upon princes as upon morter , the whole earth shall be devoured by the fire of his jealousy , neither their gold nor silver shall be able to deliver them in the day of the lords wrath . 6. wood , hay and stubble , are fit fuel for the fire to seize upon , and such things that are combustible make it to burn the more vehemently . and if high strong towers cannot stand before a consuming fire , how is it possible for briars and thorns ? some sinners are like stubble fully dry : they are fit fuel for the wrath of god like fire to take hold of . o what horrid guilt lies upon some mens consciences , just like a great heap or pile of wood , well dried , or cart loads of straw , or dry stubble : what if god will to shew his wrath , and to make his power known , endured with much long suffering , the vessels of wrath fitted to destruction . a long course in sin , custom in sin , resisting the grace of god , slighting convictions , hardening the heart against reproof , stifling the accusations of conscience , and abusing the patience and long suffering of god , sits men for the fire of his wrath ; whilst they are folden together as thorns , and whilst they are drunken as drunkards , they shall be devoured as stubble fully dry . such that are drunk with pride , drunk with pleasures , or whose souls are surfited with the riches and cares of the world , the fire of gods wrath , as fit matter or combustable stuff , will seize upon . 7. a dreadful fire when it breaks out , turns all joy into sorrow , and makes a day of mirth a day of mourning : so the consuming wrath of god , whether it seizes on the consciences of men only whilst alive in the body , or on body and soul both here , or on the soul at death , it turns all joy into sorrow . o what extremity of misery do such feel ! ask judas or spira , they could tell you . 8. fire is a most cruel and dreadful tormentor ; if a man be cast into a fire , what intollerable pain and anguish doth it put him to ! but alas , alas , that 's nothing to the wrath of god , when god kindles it in the consciences of men , nor to hell fire . you will say , o 't is a fearful thing to fall into a furious fire , into a burning furnace , but o sirs , how much more dreadful is it to fall under the wrath of god! it is a fearful thing to fall into the hands of the living god : for our god is a consuming fire . if it be terrible to have a finger , a foot , or a hand to be burned off , or to have the whole body cast into a furnace of boyling oil , ( as some of the holy martyrs were ) how then can sinners , who are as chaff , bear the thoughts of gods wrath and vindictive vengance , which is far more intollerable than any fire into which any mortal was ever cast ? for 1. other fire burns only the external part , or temporal , or corporal matter , but the fire of gods wrath burns and torments the spirit , the soul , the invisible part . 2. elementary fire is seen , but internal wrath is only felt inwardly , it cannot be seen . 3. the fiercest fire that ever was kindled hath been overcome , and by engines or instruments put out , but the fire of gods wrath when kindled , and the soul thrown into hell , cannot be put out , nor be extinguished , 't is unquenchable fire . tho' the burning of mount aetna , and other burning mountains , are impossible for man to extinguish , yet doubless they shall not burn always , they will be put out , but wrath shall burn for ever . so much as to the explanation of our text. from hence we may observe divers propositions or points of doctrine . 1. doct. the old floor is gone , 't is removed , viz. the old jewish church , or national church of israel , the wheat that was in it being taken into christs gospel-garner , and the chaff or all graceless persons or unbelievers , are fann'd away . now christ hath removed the partition-wall that was between jew and gentile , and hath reconciled both unto god in one body . now there is no knowing men after the flesh , fleshly priviledges , i. e. being the seed of abraham , or being the seed of believers , as such , gives no right to spiritual saving and eternal blessings . both those two people , jews and gentiles , that believe of twain are made one , i. e. one now man , or one christian or gospel-church . and this is done by jesus christ , who by his fan or dispensation of the new testament hath abolished the old covenant-right of church-membership ; not the fleshly seed , but the spiritual seed of abraham , are to be received into christs gospel garner ; ye as lively stones are built up a spiritual house , &c. but this i shall not prosecute . 2. doct. jesus christ would have none but pure wheat be gathered into his garner ; not the fleshly and spiritual seed , not the believer and the unbeliever , not godly ones and ungodly ones , not the chaff and the wheat , as it was under the law , in the national church of the jews . not whole parishes , or whole nations , no , no , none but true christians , or holy persons , sanctified and sincere , and truly gracious souls . 3. doct. christs great work and office is to purge his people , to cleanse them , and make them holy , and to sever the wheat from the chaff , the pure from the impure ; or to separate hypocrites from his church , and purge his saints from all their inward filth and corruption : he would have no chaff there , none that are false-hearted and unsound , such he will first or last purge out ; and he will make them that are good to be much better , more clean , more holy , more pure , he will purge out the chaff of hypocrisie , unbelief , pride , passion , covetousness , vain glory , carnality , and all manner of corruption whatsoever that is in them ; he sets as a refiner and purifier of silver , and he will throughly purge away their dross , and take away all their tin. the time draws near in which the sinners in zion shall be afraid , fearfulness shall surprise the hypocrites : who amongst us shall dwell with devouring fire ? who amongst us shall dwell with everlasting burnings ? 4. doct. all true beleivers , or all christs wheat , shall be saved , shall be received into heaven , or be gathered into his glorious garner above , and into which place no wicked person , no false-hearted professor , no hypocrite , no carnal and self-deceived gospeller , shall come . though some of this sort get into the church militant , they shall not get into the church triumphant , tho' they may get a seeming place in his garner below , yet they shall have no place in his glorious barn or garner above . sirs , you that seem to take delight in the company of the saints , and seem to feed and lie down with christs sheep , yet know you shall one day be separated as goats from the sheep , as foolish virgins from the wise , as chaff from the wheat , and as dross from the gold ; all you that are not sincere must go to your place ; and those that shall be set at christs right hand shall receive the kingdom prepared for them , and all that shall be on his left hand must go into everlasting fire , prepared for the devil and his angels . doct. 5. a discriminating day will come , a day of severing the good from the bad , &c. doct. 6. that the wrath of god is like fire , 't is intollerable ; or the misery and torments of the damned , or of all hypocrites and unbelievers , will be dismal and amazing ; or there 's no expressing how fearful their condition is and will be , who fall under the vindictive wrath and vengance of an angry god. i purpose to speak unto one or two of these propositions , but at present i shall close with a word or two by way of use . the application . 1. caution . take heed you are not chaff , or prove not chaff , when the fanner comes to fan you . o see you are not loose , carnal and empty professors ; if you have only a form of godliness , the name of christ only , or lamps , and no more , sad will it be with you ; if you are not solid , weighty and ponderous christians , if you experience not the divine power of godliness , the sin-killing , the soul-quickning , the heart-transforming , and god-exalting power of christs spirit , you are un done . take a few motives to stir you up to take heed . 1. the fanner is coming with his fan in his hand : a providence may be near , yea , such a providence and dispensation which you little think or dream of . i might have shewed you that the whole earth is but christs common floor , and he is now about to fan this mighty floor ; he hath many fans to do this . what are his fearful judgments but as a fan in his hand , whether it be war , pestilence , or famine , or other strange judgment , 't is and will be but as a fan to purge the earth , and consume the ungodly , or blow them away as chaff . what amazing earthquakes have there been lately in divers places , have not we in england , in london , felt some of it , ( as well as most nations in europe ) tho' not like to that in jamaica , and some other places ? are not these fearful tokens and signs of gods wrath and indignation ? are they not harbingers and presages of what is coming upon the world , and of the end thereof ? look to it , there is great wrath at the door , i am afraid thousands will be suddenly surprized , and paleness of face take hold of them : god is certainly about to shake and toss the earth too and fro ; the seven viols of his wrath will quickly now begin to be poured out : expect all of you to be toss'd and fan'd , as wheat and chaff is tossed and shook together : the lion hath roared , who will not fear ? the lord hath spoken , who can but prophesie ? there is a worser earthquake near , as the wicked shall find it ; yea , such an earthquake that will make all their hearts to tremble , which will shake down the foundations of mystery babylon , and all false states ; it will be such a one that never was since the world began ; these which have been of late , may be but signs and forerunners of that . in the earthquake which is near , the tenth part of the great city shall fall , and seven thousand of the names of men , or names given to religious men , that were never given to them by jesus christ , meer antichristian names , shall be no more , strange will be the effects of it no doubt . o what will you do in the day of gods wrath if ye are chaff , or but counterfeit christians ? if not sincere ? if not in christ ? thou shalt be visited of the lord with earthquakes and a great noise , &c. great changes , commotions , mutations and revolutions , will suddenly come from the lord of hosts : he will make the earth empty , and turn it upside down , and it shall be as with the people so with the priest : he will fan , shake and tumble the people together ; you will find distress of nations , and perplexity with a witness in a short time ; nay , no doubt but the day of judgment and end of the world , or coming of christ is very near ; for he hath foretold as signs thereof , that there shall be great earthquakes in divers places . 2. if you be chaff among the wheat , you spoil the beauty and glory of the wheat ; you bring a reproach upon the saints and upon the church ; the ways of god are evil spoken of thro' your means ; your pride , your covetousness , your back-biting and detracting tongue , and unjust dealing , hinders the propagation of the gospel ; your formality , deadness , slighting and neglecting of the worship of god , and want of zeal , and love to christ and to his people , hath bitter effects on the unbelieving world , as well as it will have on your own souls . 3. if you are chaff , you shall e're long be separated or severed from the wheat : there is a time near that that will discover all , and make a full discrimination between the righteous and the wicked , between him that serveth the lord , and him that serveth him not . there shall not ( e're long ) be a cannanite in the house of god any more . 4. nay , and ( remember my text ) the chaff shall be burned with unquenchable fire ; into hell at last all false-hearted , light and loose professors , shall be thrown . o take heed for your souls sake , that you rest not upon a bare profession , or on a name of christians ! this may inform us also , that christ hath a gracious end in bringing persecutions and trials on his people ; it shews us why he uses the fan of severe providences , judgments and afflictions : it is , you have heard , to purge , to purifie them , and to separate the chaff from them . o do not then think it strange concerning fiery trials , as if some strange thing had befallen you . exhort . let me exhort you to see to it in time , that you are not deceived , and so prove chaff , and vain persons , empty and foolish virgins at last . motives , 1. o how far may men go , and yet be but almost christians ! remember this . 2. many when christ comes shall have great confidence , and go forth to meet him , and yet be found foolish ones : some deceive their own hearts , and others have hearts that deceive them , by trusting in them , and never examine how matters are between god and their own souls . 3. men may preach and prophesie , yea , speak as if they had the tongue of men and angels , and cast out devils in christs name , and yet he nothing ; they may preach , no doubt , to the conversion of others , and yet may not be converted themselves . 4. wheat is commonly weighed , to know the goodness of it ; so god weighs men , he weighs the actions of men : thou art weighed in the ballance , and art found wanting : weighed in a ballance alluding to the weighing of gold or goods exactly in scales . god tries men and women , that all may know he will proceed justly and righteously with them ; he weighs them in the ballance of the sanctuary , or trys them by the touch-stone of his word , and if found full weight , or pure gold , then he declares that they are his , and he owns them as his people , as his wheat ; but if too light , or not hold weight , but are greatly wanting , there being no worth in them , but are dross , chaff , light and empty persons , unsound and unsanctified ones , then he rejects them as none of his , but are as reprobate silver , false coin , people of no value with him . as he weighs men , so he weighs their works , their graces , their gifts , their duties , to see whether they hold weight , whether true and righteous or not ; whether the grace be true grace , special grace , not common grace , and their gifts not counterfeit gifts , or meer natural gifts , or only humane and acquired gifts : some boast of false gifts , which as solomon tells us , is like clouds and wind without rain : what a stir doth a vain person make of a strong memory , crying it up as if it was a spiritual gift , and as if none were true ministers but such who have a great memory , and can deliver all they have got by their study , by the strength of their memory ; alas , all men of any sense know , that is but a natural gift , which some wicked men have as well as some good men ; but let him know , god knows what mens hearts are , what their ends and designs are , what their gifts are , and what their duties are , as well as what the matter of their worship is , which they perform to god ; that is , whether it hath his image stampt upon it ; or is of his authority , his own appointment , his own institution , or but humane inventions ; he also weighs the manner how they perform all divine worship towards him , from what principle , life , power , end and design ; whether 't is from a changed heart , from unfeigned faith and love to christ , in sincerity , with zeal , and to glorify god ; if not , he will discover them , weigh them , and they will be found wanting , and be found no better than chaff at last : though they may seek ways to hide and cover their wickedness , and false spirits , and base designs , yet let them know , he that weighs the hill in scales , and the mountains in balances , doth and will weigh them , and find out all their cursed deeds , their pride , their malice , and put a rebuke upon their back-sliding and detracting tongues : talk ( saith hannah ) no more so exeeding proudly , let not arrogancy come out of thy mouth for god is a god of knowledge , and by him actions are weighed : thou peninnah ( as our aunotators note ) speak no more so insolently and reproachfully of me as thou hast done ; he knoweth thy heart , and all that pride , envy and contempt of me , which thy own conscience knows , and thy perverse carriage towards me : god pondereth , and tryeth all mens thoughts and actions , as a just judge , to give to every one according to their works . oh what a motive should this be to us all ; god weighs our persons , our graces , our gifts , our dutys , and all our services , in scales : take heed you are not found too light , found wanting , as be sure you will if you be found chaff , when put into the ballance of the sanctuary . direction . 1. if you would not be found chaff , try and weigh your spirits , your persons , your faith , your love ; see if it holds weight by the kings standard , see on what foundation you are built ; have you dugg deep , and laid your foundation on a rock ? what love have you to christ ? is he precious to your souls , the chiefest of ten thousand ? what love have you to the children of god ? how do you carry it at home and abroad ? do you feed the hungry , visit the sick , and cloath the naked ? is christs family , christs servants , christs poor , more in your esteem , love and affections , than sons and daughters , than brethren and sisters , that are not his children ? if you do not love christ more than father and mother , more than son or daughter , you may justly fear whether you are wheat or no : and if it be so , that you do so love him , and his saints , ministers and people , it will appear whilst you live ; and when you come to die , you will not forget christ then , his people and interest then : o think on this ! 2. and to you sinners , if you would be found wheat in the day of christ , then receive christs true doctrine , labour to distinguish between truth and error ; beware of that strange and new scheme that darkens the free-grace of god , and tends to destroy the covenant of grace : remember to exalt christ alone in your salvation . how do some turn the gospel of gods free-grace into a law , by the performance of which , as the conditions of life and justification tell thee , thy salvation doth depend . see what subtle opposers ( of the clearest gospel ) are risen up amongst us , and labour to avoid them , though their tongues should seem to be tipp'd with silver , yet their doctrine is copper . 3. be sure build on christ alone , and see that that faith thou hast in him , be the faith of gods elect , which sanctifies both heart and life , and is attended with good fruits ; you must work from life , and not for life . consolat . 1. lastly , by way of comfort and consolation : be not afraid , o child of god , tho' thou art in christ's fan , and art tost up and down with temptatious , trials and afflictions : know that his design is wholly herein for thy good , it is but to purge out thy chaff , that thou as pure white wheat may'st shine the more bright and clear in grace and gospel-holiness , for sin and corruption spoils thy beauty to all that behold thee . no doctrine tends to promote gospel holiness like the doctrine of gods free-grace : shall we sin because grace hath abounded ? god forbid . 2. o what a mercy of mercies it is that gods wrath is appeased towards you : christs blood has quenched this dreadful fire , as to you who believe , and indeed nothing else could do it ; o bless god for christ , and for that river of water which proceeds from him , to the extinguishing this flaming fire ; he hath born it , and allay'd it , nay , quite put it out , so that you shall never feel the burning or tormenting nature thereof . 3. thou shalt at last , whosoever thou art , if sincere , if wheat , be gathered into his garner ; viz. into heaven it self , for christ will not lose one grain of his spiritual wheat , not one sheep of his shall perish ; he that has begun that good work in thee , will perform it to the day of christ . he will gather his wheat into his garner , but the chaff he will burn up with unquenchable fire . so much for this time . matth . iii. 12. whose fan is in his hand , and he will throughly purge his floor , and gather the wheat into his garner , but the chaff he will burn up with unquenchable fire . beloved , i have gone through the several terms of the text , by way of explaination , and have taken notice of several propositions or points of doctrine that naturally arise therefrom . i purpose only to prosecute but one of them , namely , the 6th . and last , viz. doct. that the wrath of god is like fire , 't is intollerable ; or , the misery and torment of the damned will be dismal and amazing ; there 's no expressing how fearful their condition is and will be , who fall under the vindictive wrath and vengance of an angry god. i shall only do three things 1. further open the nature of gods wrath. 2. prove and demonstrate the truth of the proposition . 3. improve it by way of application . and to proceed , it is necessary to note to you in the first place , ( as i before hinted ) that the wrath of god may be considered under a twofold consideration : as it is manifested , 1. internally or externally , taking hold of , and seizing upon some ungodly persons here , whilst in this world. 2. as it is eternal , seizing on and taking hold of all undone and lost sinners hereafter . sin is the cause of gods wrath and vengance , both of that which is felt here and shall eternally be felt and undergone hereafter ; the word ( as the learned note ) which is translated wrath , comes from a root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies heat , or to be hot , and hence 't is compared to fire ; an angry man we say is a fiery man , a man that hath much fire or fury in him ; the wrath of man is hot , but the wrath of god is much hotter : because there is wrath , beware . sirs , there is wrath in the heart of god against sinners , there his anger is kindled ; there is wrath also in his decree , and in his threatnings , his wrath continues on all unbelievers : he that believeth not , the wrath of god abideth upon him . tho' many of them do not feel it , they have not the sense of it , but shall have one day ; yet there are some that god lets out his wrath upon to such a degree here , that they do feel it , and cry out under the sense and horror thereof in a fearful manner . secondly , the wrath of god , as it is compared unto fire , is oft-times let out to consume men in divers respects . 1. sometimes by poverty , as by a flame he consumes in a secret way their outward substance ; there is a curse upon their estates , which dries up their riches in which they trusted , and set their hearts upon , forgetting god their maker , their chief good and last end. 2. sometimes he consumes their honour , reputation and credit , they falling by their iniquity into disgrace , after they have made a profession of religion , and have been in the love and esteem of good men. 3. sometimes also by sickness as by a flame he consumes their health ; and thus he threatned the people of israel , the lord shall smite thee with a consumption , and with a feaver , and with an inflamation , and with extream burning . 4. also his wrath oftentimes breaks out like fire on some men by suddain death , in a strange and unusual manner , as in the case of lots wife , and of nadab and abihu ; and there went out fire from the lord , and devoured them , and they died before the lord. this was so amazing , that moses said unto aron and unto eleazor , and unto jthamar , uncover not your heads , neither rend your cloaths , least ye die , and least wrath come upon all the people ; but let your brethren , the whole house of israel bewail the burning which the lord hath kindled : open not your mouths , ( as if he should say ) shew no such sorrow as at other times , for god is just , ( and he hath let out his deserved wrath against these young men ) least you should seem to justifie them , and shew a dislike of god's token of divine dispeasure . 5. moreover god many times le ts out his wrath by war ; and the sword consumes and devours much people : as also by famine and by the pestilence . the wrath of god , as it is let out in this world is as a drying , scorching and devouring fire : the flame of gods displeasure puts all into a flame ; as at this day , all the earth seems to be on a fire , god is now a burning up , and consuming the nations ; therefore he hath poured upon him ( speaking of jacob ) the fury of his anger , and the strength of battel , and it hath set him on fire round about , yet he knew it not , and it burned him , yet he laid it not to heart : war consumes the riches , the wealth , the strength , the food and bread of the nation , as well as the people , but it is not laid to heart . he teareth me ( saith job ) in his wrath : the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as mr. caryl notes ) is near in sound to our english tear , and it signifieth to tear as a lyon his prey . wrath is of a tearing and devouring nature . god sometimes in his wrath tears in pieces the bodies of men , he tears their power , their riches , and consumes their beauty , and turns all ( as it were to ashes ) and thus he will pour out his wrath on babylon , and she shall be burned with fire . 6. the wrath of god also seiz●th on the souls of some men , whilest they are in this world ; as when they are left , or given up unto hardness of heart , unbelief , and blindness of mind ; indeed this is most dreadful of all : what can be a greater token of gods divine wrath ? it is the begining of that future vengeance that shall be poured forth upon them to eternity . thus the almighty dealt by the jews for their sin in rejecting of jesus christ , and putting him to death by wicked hands , for this he gave them up to an hard , unbelieving , and an impenitent heart , and then let in the romans upon them , who utterly destroyed their city and temple , and so scattered them on all the face of the earth ; and hence the apostle saith , that wrath was come upon them to the uttermost . 7. the wrath of god like fire sometimes also seizeth on the consciences of men , by which means they are fearfully tormented , for their horrid blasphemy , prophaness , atheism , apostacy , &c. we have had two examples of this sort , viz. mr. francis spira in the last century , and mr. john child in this . it is enough to make all who read those naratives to tremble , at the very thoughts of the incensed wrath and anger of an offended god. who can stand before his indignation , when his wrath is poured out like fire , on the souls and consciences of men ? o how doth he seem to tear them into peices , even to such a degree as they seem to be in the very torments of hell , while in the body : and not knowing but that a faithful reciting of some passages concerning the inward horror of the said spira and child , may be of some use to caution all to take heed of such like sins which they fell under , i shall ( tho' more briefly then i intended compare their states , circumstatces , inward anguish and horror of their spirits , together . some passages of the fearful estate of francis spira , spira having received the light of the gospel , became a teacher of the blessed truths thereof amongst his friends and familiar acquaintance ; and ( says the narrative ) in comparison seemed to neglect all other affairs , much pressing this main point of doctrine , viz. that we must wholly and only depend on the free and unchangable love of god in the death of christ , as the only way to salvation . as to his natural and corrupt inclination ; i was , saith he , excessively covetous of money ; and accordinly applyed my self to get it by injustice , corrupting justice by doing it , &c. as touching spira's sin and his grand fall , it was thus , viz. the popes legate , resident at venice , was stirred by the malice of the papists to accuse spira to him , and by the craft and policy of the legate , and through slavish fear , spira first fled , and afterwards renounced his testimony to the truth ; before which it appears he reasoned thus within himself , thro' the suggestion of the devil , viz. be well advised , fond man , consider reasons on both sides , and then judge , how canst thou thus overwean thine own sufficiency , as thou neither regardest the examples of thy progenitors , nor the judgment of the whole church , dost thou not consider what misery this thy rashness will bring thee into ? thou shalt lose thy substance gotten with so great care and travel ; thou shalt undergo the most exquisite torments that malice can devise ; thou shalt be counted an heretick of all ; and to close up all , thou shalt die shamefully : what thinkest thou of the lothsom stinking dungeon , the bloudy ax , the burning faggot ? are they delightful ? be wise at length , and keep thy life and honour . — go to the legate , weak man , and freely confess thy fault , &c. and upon these thoughts he goes to the legate , and salutes him with this news , viz. having for these divers years entertained an opinion concerning some articles of faith , contrary to the orthodox and received judgment of the church , and uttered many things against the authority of the church of rome , and the universal bishop , i humbly acknowledge my fault and error , and my folly in my misleading others ; i therefore yeild my self in all obedience to the supream bishop of rome , into the bosom of the church of rome , never to depart again from the traditions and decrees of the holy see ; i am heartily sorry for what is past , and i humbly beg pardon for so great an offence . the legate at this commanded him to return to his own town , and there to confess and acknowledge the whole doctrine of the church of rome to be holy and true , and to abjure the opinions of luther , &c. after this he signed an instrument of abjuration , and then fell under horrid despairation . and he thought he heard a direful voice , saying , thou wicked wretch , thou hast renounced the covenant of thy obedience , thou hast broke thy vow ; henc apostate bear with thee the sentene of thy eternal damnation . he trembling in body and mind fellinto a swound . now began some of his friends to repent too late of their rash council , not looking so high as to the judgment of god , laid all the blame on his melancholly constitution , that over-shaddowing his judgment , wrought in him a kind of madness , and directed him to the use of physicians , &c. to which spira replyed , alas poor men ! how far wide are you ? do you think that this disease is to be cured by potions ? believe me , there must be another manner of medicine ; it is neither plaister nor drugs that can help a fainting soul , cast down with the sence of sin , and the wrath of god ; 't is only christ that must be the pysician , and the gospel the souls antidote . amongst others that come to visit him was pani●● vergerius , and mattheus gribauldus , principal labourers for his comfort ; they found him about 50 years of age. neither affected with doteage , nor with the unconstant head-strong passion of youth , but in the strength of his experience and judgment ; in a burning heat , calling for drink ; yet his understanding active , quick of apprehension , witty in discourse , above his ordinary manner — they forcibly infused some liquid sustenance into his month , most of which he spit out again , and in a fretting mood said , as it is true , that all things work for the better to those that love god , so to the wicked all to the contrary ; for whereas a plentiful off-spring is the blessing of god and his reward , being a stay to the weak estate of their aged parents , to me they are a cause of bitterness and vexation ; they do strive to make me tire out this misery , i would fain be at an end ; i deserve not this dealing at their hands . oh that i were gone from hence , that some body would let out this weary soul ! my sin , said spira , is greater than the mercy of god ; nay , answered his visitors , the mercy of god is above all sin , god would have all men to be saved ; it is true , ( said he ) god would have all the elect to be saved ; he would not have damn'd reprobates to be saved : i am one of that number ; i know it , for i willingly denyed christ , and i feel that he hardens me , and will not suffer me to hope . being asked whether he did believe that doctrine to be true for which he was accused before the legate , he aswered , i did believe it when i denyed it , but now i neither can believe that nor the doctrine of the roman church ; i believe nothing , i have no faith , no trust , no hope , i am a reprobate , like cain or judas , who casting away all hope of mercy , fell under despair ; and my friends do me wrong , that they suffer me not to go to the place of unbelievers , as i justly deserve . the mercy of god ( said he ) is exceeding large , and extends to all the elect , but not to me , or any like me , who are sealed to wrath : i tell you i deserve it , my own conscience condemns me , what needeth any other judge ; if peter grieved , and repented , it was because christ beheld him with a merciful eye , and in that he was pardoned ; it was not because he wept , but because god was gracious to him ; but god respects not me , and therefore i am a reprobate ; i feel no comfort can enter into my heart , there 's place only for torments and vexings of spirit : i tell you , my case is properly mine own , no man was ever in the like plight , and therefore my estate is fearful . and then roaring out in bitterness of spirit , he said , it is a fearful thing to fall into the hands of the living god. some said with a whispering voice that he was possessed ; he over-hearing it , said , do ye doubt it ? i have a whole legion of devils that take up their dwelling in me , and possess me as their own ; and justly too ; for i have denyed christ , christ will not be denyed , no not in a word , and therefore it is enough ; in heart i never denied him . he said , when asked , that he knew there were worse , far worse pains than those that he then suffered ; for the wicked shall rise to their judgment , but they shall not stand in judgment ; this i tremble to think of , yet i desire nothing more than that i might come to that place , where i may be sure to feel the worst , and to be freed from fear of worse to come . being bid to believe the truths he had denied , he replied , i cannot , god will not suffer me to believe them , nor to trust in his mercy ; what would you have me to do ? i would , but i cannot , tho' i presently be burnt for it . i find i can neither believe the gospel , nor trust in gods mercy ; i have sinned against the holy ghost , and god by his immutable decree hath bound me over to perpetual punishment : god will have mercy on whom he will have mercy , and whom he will he hardneth ; god hath taken away from me all power of repentance , and brings all my sins to remembrance ; and guilty of one , guilty of all , therefore it is no matter whether my sins be great or small , few or many ; they are such , that christs blood , nor the mercy of god belongs not to me ; he hath hardened me , i find that he daily more and more doth harden me , and therefore i am without hope ; i feel it , therefore cannot but despair : i tell you , there was never such a monster as i am , never was any man alive a spectacle of such exceeding misery . i know that justification is to be expected by christ , and i have denyed and abjured it , to the end i might keep my frail life from adversity , and my children from poverty , and now behold how bitter my life is to me , and god only knows what will become of this my family ; but sure no good is likely to betide it , but worse and worse , and such at length as one stone shall not be left upon another . said he , the spirit of god often admonished me , when at cittadella i did as it were set my seal , the spirit of god often suggested to me , do not , write spira , do not seal , yet i resisted the holy ghost , and did both , and at that very time i did evidently feel a wound inflicted my very will , &c. david was elected and dearly beloved , and tho' he fell , yet god took not utterly away his holy spirit , and therefore was heard when he prayed , lord take not thy holy spirit from me . but i am in another case , being for ever accursed from the presence of god ; neither can i pray as he did , because the holy spirit is quite gone , and cannot be recalled , — o that i might feel but the least sense of the love of god to me , tho' but for one small moment , as i now feel his heavy wrath that burns like torments of hell within me , and afflicts my conscience with pangs unutterable : very desperation is hell it self ; you perswade me to believe , how fain would i do it , but i cannot : then violently grasping his hands together , and raising himself , behold , said he , i am strong , yet by little and little i decay and consume , and my servants would fain preserve this weary life , but at length the will of god must be done , and i shall perish miserably . i see , said he , my damnation , and i know my remedy is only in christ , yet i cannot set my self to take hold of him ! such are the punishments of the damned , they repent of their loss of heaven , they cannot amend their ways . now also belzebub comes to his banquet ; you shall see my end , and in me an example to many , of the justice and judgment of god. what hell can be worse than desparation , or what greater punishment than the gnawing worm , and unquenchable fire ? horror , confusion , and which is worse than all , desparation it self , continually tortures me ; and now i count my present-estate worse than if my soul were separated from my body , and were with judas and the rest of the damned ; therefore i desire to be there , rather than alive in the body . god hath taken faith from me , and left me other common gifts for my deeper condemnation , by how much the more i remember what i had , and hear others discourse of what they have , by so much the more is my torment , in that i know what i want , and there is no way to be relieved : thus spake he , the tears trickling down ; professing that his pangs were such , as that the damned in hell endure not the like misery . that his estate was worse than that of cain or judas , and therefore he desired to dye ; yet , behold , said he , the scriptures are accomplished in me , they shall desire to dye , and death shall fly from them . some passages of the fearful estate of john child , mr. john child was a preacher , and when he was young a very zealous asserter of the doctrine of gods free-grace ; namely , of personal election , and of the saints final perseverance ; and was a man of considerable natural parts and ability , being much followed where-ever he preached , both in the city and countrey , yet seemed to be of a haughty spirit , loving applause and popularity , which it may be feared was the cause of his fall , and may be a warning to all how they have mens persons in admiration . but he had not many years asserted the doctrine before mentioned , before he changed his judgment , and turned to be a grand arminian ; which notions he maintained with great confidence , and was so conceited of his abilities , that he seared not to dispute with any man , charging the doctrine of personal election at a strong manner , as if the asserters of it rendered god cruel , and worse than the worst of mortals : in his judgment he was a baptist , being against infants baptism , and for the baptism of believers ; for many years he lived in buckingham-shine , near me , i being intimately acquainted wth him for near 30 years ; but a little before the last persecution of dissenters he removed his dwelling , and came to london , and lived near to my habitation , in pauls shadwel ; now the first time i came to fear him , was through some words he uttered to me , which was to his effect ; i have , said he , seriously considered whether there be any thing in religion worth suffering for : which words i wondred at , from such a one as he ; but soon after he conformed , ( troubles rising high , ) and then wrote a cursed book , rendering the dissencers , especially the baptists , very odious ; casting reproach upon their faithful ministers , because some of them were not learned men , i mean with the knowledge of the tongues ; and quickly after this he fell under fearful despairation : i was one of the first men that he sent for , and i found him in a dismal state and condition , being filled with horror , saying , he was damned , and crying out against himself for writing that book ; saying , he had touched the apple of gods eye ; i said all i was well capable to speak , to comfort him , but all in vain ; at another time he said , mine iniquities are great and many , old sins as well as of a late date come to mind ; wrath is come upon me to the utmost , god hath forsaken me , good men are my enemies ; i hate my self , i am afraid and ashamed to go abroad , and am confused and distracted at home ; the scriptures look dreadfully upon me , i have raised reproach , invented reproach , and by it wronged multitudes , — i am afraid to live , and afraid to dye ; judgment i fear will be terrible in this world , and more in the world to come ; i cannot give an account of my actions to men , how much less to god! my heart condemns me , and he is greater , and knows more : i think i have not only out done cain , balaam , and judas , but some of the devils themselves . o i cannot repent , i cannot repent ! i shall go to hell ! i am broken in judgment ; when i think to pray , either i have a flushing in my face as if i were in a flame , or i am dumb , i cannot speak ; all the signs of one whom god hath left , forsaken and hardened — if i was in heaven , it could not relieve me , for i should behold the face of god and holy saints , as now i behold the face of good men upon earth , with shame and confusion of face — and then again said , wrath is come upon me to the utermost — i am one of the greatest hypocrites that ever lived upon the earth , and shall be so accounted : god hath and will do his will upon me — oh he thunders upon me ! should god let out the sence of my sins on me , ( as he will ) i should howl like a dog , roar like a lyon , bellow like an ox ; mine inward parts would melt within me , as brass melts in a flaming fire ; i shall lye lower than judas , i have sinned worse then judas — he quoting those words in heb. 10. 2 , 6. if we sin willfully , after we have received the knowledge of the truths , remains no more sacrifice for sin , &c. he said , when i am faint and low , i take some refreshments , but in hell , there is no refreshment , not a drop of water to cool my tongue . to some that came to visit him , and to comfort him , he said , all is gone , i am undone — i have been so great a sinner against god , and the people of god , that god will have no mercy on me , but will glorifie himself by me , and make me an example for the strengthening and establishing of his people , but it shall end in my destruction — god hath sworn in his wrath that i shall never enter into his rest — i have been a loose and carnal professor , and if i were in the place of god , i should meet the same measure that god doth to me : my calamity is even at the door , and all men in a little time will justifie gods dealing with me : the wrath of god is kindled , and burns in me ; it is impossible for you to imagin my torment , and this is but an earnest penny of my eternal damnation . said a godly man , this is a humbling dispensation that you are exercised under — a humbling dispensation , said he , do you call it ? i tell you , it is an hardening dispensation , and i feel it to be so : said his friend , i hope there is mercy yet reserved for you ; to whom he replyed , i know i shall have such mercy as the damned have ; i do highly justifie god in his dealings with me — at another time , i once thought , said he , that there was a power in man , but now i find it otherwise , for i cannot pray — i have no desire after any thing that is good ; i cannot repent . his visitors asked him if they should pray for him ? he said , no , no. one said to him , the learned dr. twist in his vinditiae gratiae confesseth there were depths in the controversie between the calvinists and arminians , yet he believed the truth against the arminians . mr. child replyed , i thought i could have dived to the bottom of it by my parts , but i see i cannot ; and then , and many other times said , i am broken in judgment — one of his visitors said , you are obliged to stoop to the soveraignty of god ; he replyed , oh i cannot ! i would be above him ! o that there should be an eternal blessed being , and i sure never to enjoy him ; there shall be an eternal wrath and punishment , and i sure to fall under it . i shall be an eternal monument of the wrath of god — pride and covetousness hath ruined me , it hath undone me ; i have been too much influenced thereby : i have been a hypocrite , i am so now : i seem to repent , i do not , i cannot repent : and walking to the end of the room , turned back with a very stern countenance , and striking his hand on his breast , said , no sir , i cannot pamper this body , for god will have it made a remarkable example to this generation . he cryed out against himself for charging those that hold the doctrine of personal-election with consequences beyond the sense of their minds or principles ; i have , said he , made this world my god , i have been guilty of idolatry , i have been guilty of pride , endeavouring to run every man down in dispute ; i have endeavoured to shake the cross off my shoulders ; how deplorable a thing is this , that i that have preached so much of the glory of another world , should now be deprived of it all : you will as surely see me damned , as you now see me stand here . to others he said , i have trifled in religion , trifled , trifled — i am lost , there is no hope , no hope : at another time he said , the black tokens of reprobation are upon me : he said to mr. plant , smiting on his breast , sir , i am damn'd , i am damn'd ; it is so most certainly : my day is over ; o that it was with me as in days past ! but it is too late , the decree is gone forth , it is sealed in heaven , and it is irreversible . jesus christ cannot save me , he will not , he cannot mediate for me , i have so much offended him , in maliciously abusing of his people : o what a wretch was i ! what a spirit was i led by ! i have guilt enough , said he , to sink seventeen kingdoms , and i know the earth would open its mouth and swallow me alive , like corah , dathan and abiram , were it not that god hath reserved me to be a more publick spectacle of his anger and displeasure both to angels and men. i can neither pray , nor desire others to pray for me ; my heart is perfectly hardened ; how should i , when i cannot desire jesus christ to pray for me ; flouds of tears flowing from him , dear bought experience , saith he , hath taught me , that it is no small thing to trifle with him in the great things of religion and eternity , &c. in one of his letters sent to mr. james jones are these expressions , viz. being possessed with doubts , fears and tremblings , night and day , the sad savour of gall and wormwood , an horrible relish of gravel-stones , the sad apprehensions of curses , blastings and mildew — the dismal sound of the mad prophets words , i shall see him , but not now , i shall behold him , but not nigh — had i been a backslider of an ordinary size — i have a voice behind me , or dire texts — to love and make a lye is a qualification for the lake . his poor wife , as i remember , intimated to me , that the very ends of the halr of his head in the night-season did stand in drops thro' the anguish of his soul. thus he continued for several months under most dreadful horror and fearful desparation , until the 13th . of octob. 1684. when to put an end to his miserable life , he hanged himself in his own hired house , in brick-lane near spitlefields , london , leaving a sorrowful widdow and several children : but she poor woman lived not long after . 't is to be noted , that there was a strange blast upon his estate , for tho' i understood by a friend that was intimate with him , he was little before his fall worth near a thousand pounds , yet i can hear but of a little left to his chidren , his eldest son being but in a low and mean condition . i take not upon me to pass judgment upon this miserable man , not knowing how god might deal with him , whose mercy is infinite , for i do not believe self-murther is an unpardonable sin ; for if so , there is more sins unto death than one ; certainly it is a sin against the father and the son , and not against the holy ghost , and therefore may be forgiven unto men , who may before their life is quite gone have repentance given to them . but i am of the opinion , ( with a worthy minister that visited him ) that if any atheist in the world who had formerly known this man , and had conversed with him in his bitter agonies , he would have seen sufficient demonstrations to have convinced him that there is a dreadful god , or a power besides and above nature , who can touch , shake , and disorder , and turn into confusion the strongest constitution of body , by ministring and fastning terrible things upon the soul ; and as he saith , let this pillar of salt tend to warn and season the people of this present and future ages , of the danger of sinning against the light of their understanding . moreover , it doth i am sure serve with a witness to prove , and fully to demonstrate the truth of that proposition i am upon , viz. that god doth sometimes let out his wrath on the consciences of some men , for their horrid evil in this world , which seems intollerable and hard to be born or undergone by any mortal . but , secondly , to proceed , by buring up the chaff with unquenebable fire , or by the wrath of god in this place , our blessed saviour doth intend , casting the wicked into hell it self : remarkable it is , that no less than four or five times the lord christ positively affirms in mark 9. that the fire of hell into which body and soul of wicked men shall be cast , cannot be quenched ; where the worm dies not , and the fire is not quenched , &c. why repeated so often ? is it not to assure all ungodly persons of the certainty of it ? men are not willing to believe this great truth , they are too ready to think that it is inconsistent with infinite goodness to inflict such punishment on his creatures , but alas , they forget that there is an infinite perfection in every one of the divine attributes , and that as gods mercy is infinite , unsearchable , and unconceivable , so is his wrath and fury ; none are able to conceive , much less to declare , what pain and anguish the damned undergo . what torments like fire ? and what fire is so hot and so tormenting as hell-fire ? sad it is to burn half an hour in an elementary fire , yet the martyrs have endured that for christs sake ; god made it easie to some of them : but alas , who can bear the burnings of hell-fire , when wrath shall be let out upon the soul to the utterermost ? o sirs , what a fearful thing will it be to be found chaff , and false hypocritical reasons ! such cannot escape the damnation of hell ; no , nor can any sinner whatsoever , except they believe , repent , or are born again ; there is no avoiding being cast into unquenchable fire . thirdly , i shall now endeavour to prove the point , viz. that the wrath of god in hell is intollerable , and far greater than any wrath let out here , either on the bodies or souls of men ; which will appear , if we consider these particulars following : first , the extremity of their torment will appear , upon the consideration that it is inconceivable , beyond all mens understanding ; who knoweth the power of thy anger ? who can apprehend it , or is rightly and duely affected therewith ? we can conceive of all bodily pain , or external torment , but cannot comprehend the nature of infinite wrath , no more than we can conceive or apprehend the nature of infinite love and goodness . secondly , it is and will be intollerable , because it is according to that fear , nay beyond the fear that an awakened conscience hath of it ; even according to thy fear so is thy wrath. o what frightful thoughts and astonishing fears had spira and child of gods wrath : now sirs , it cannot be said of the wrath of god as some other things , or of death it self , i. e. that the fear is worse than the thing ; no , no , according to the fear , so is the the wrath and vengeance of an angry god : the fears of a dreadful deity are not vain bugbares , and the effects of ignorance , or of a crasie head , of folly , melancholly , or superstition , as some atheistical wretches are ready to say ; no , no , but it is grounded and built upon solid foundations , as it is in part made manifest sometimes by the terrible effects upon mankind , ( as i have hinted . ) wrath bears proportion unto the greatest fear of it , nay , doth far exceed the fear thereof , and what prepared plagues , infinite pains , intollerable anguish , have some self-accused , and self-condemned mortals feared and looked for ? what is the nature of that certain fearful looking for of judgment and fiery indignation ? why now according to the fear of it , so will the thing it self be . some have felt much sorrow , but have feared much more : mans thoughts and fears exceed all that can be expressed , &c. thirdly , the wrath of god will be intollerable in hell , and the extremity of the damned amazing , if we compare that misery and anguish with all , or any , nay the worst of plagues and punishments that can be undergone in this world ; i mean of all temporal miseries , as pestilence , famine , war , or any tormenting disease , as the stone , gout , &c. 1. these may be but the fatherly rebukes and chastenings of the almighty ; not from a sin-revenging hand , but a sin-correcting hand of god ; not in wrath , but in love ; but if his anger be so terrible when he chastizes as a compassionate father , what is his fury when he punishes as a severe judge ? if he deals thus sharply with those he loves , what will their portion be whom he hates ? if his wisdom leadeth him forth thus to corect in mercy , what will be the strokes of his justice and incensed wrath and fury ? 2. the miseries of this present life are abated , or mitigated with the mixture of some sweet : none are so universally afflicted , so deplorable , but some thing remains to ease their sufferings and tormenting pains : judgments are tempered with mercys . no man ( as one observes ) is tortured with all diseases , nor forsaken of all friends ; besides , if the malady be incurable and remediless , yet their grief is a little allayed by the sympathy of friends and neighbours : but in hell the damned are tortured and surrounded with pain and horror , and incompass'd with flames , without any mixture , nothing to refresh their distressed souls and bodies , no , not one drop of water to cool their tongue . the rich man desired but so much water that lazarus could bring upon the tip of his finger , and it was denyed him . fourthly , the state of the damned is void of the least degree of comfort , ease and refreshment : the same shall drink of the wine of the wrath of god , which is poured out without mixture into the cup of his indignation , and he shall be tormented with fire and brimstone in the presence of his holy angels , and in the presence of the lamb : they shall have judgment without mercy , sorrow without joy , pain without ease , darkness without light , all felicity is totally withdrawn . pitty is the cheap and smallest relief any here can meet withal in misery , not denyed to the most guilty notorious criminal , but yet this is not afforded to the damned ; all their bitter crys cannot move the compassion of god nor the blessed angels or saints in heaven toward them , for they are not objects of compassion , their miseries being the just punishments of an offended god , whom they wilfully and of their own choice contemned , thro' love to sin and this present world ; besides , in hell all humane affections are extinguished for ever . ah , this is the quintisence and perfection of misery , the excess of anguish and sorrow , to be deprived of all good things pleasing to our desires , and to suffer all evils from which we have the deepest aversation and abhorrence ; for as in heaven all good , all felicity , all joy , is inconceivable , so in hell all evil is felt and endured to the highest degree , and nothing but what is evil . some of the greatest miseries that mortals have met with here in this world , have been inflicted upon them by the hand of man , ( whose power is but little , and oft-times restrained and mittigated by the lord ) as in the case of the poor martyrs : but in hell the pain and punishment the of damned will be from the immediate hand of almighty god , whose power is infinite ; nay , and it shall be according to his glorious power , or the greatness of his power ; who knows the power of thine anger ? when infinite power is exerted in punishing the offending sinner , who can conceive of that ? what are the lashes of a small whip , to that with scorpions ? or the stroaks of a child , to the blows of a giant ? but alas , this will not reach it , because the stroaks of gods wrath are incomprehensible ; in hell he lets out the perfection of his wrath , as in heaven the perfection of his love , &c. the sorrows and miseries we endure here from the hand of god , may by repentance , by cryes and tears , through christs blood be taken off ; god hath promised to ease such who fly unto him ( and look up to his son ) of their burthen , as he did those that were stung with fiery serpents in the wilderness , who looked up to the brazen serpent ; but no tears , no cries , no repentance , will do in hell , there 's no gospel preached , no means of grace afforded , no christ held forth . fourthly , the torments of the damned will be dismal , intolerable and amazing , because they shall be cast into a lake of fire , or be tormented with fire . o how amazing is it , to be thrown into a fierce fire ! look into a glass-house , ( behold their burning furnaces ) or into a hot oven ; can you bear the thoughts of being thrown into one of them ? whether the fire of hell be material or metaphorical fire , however the reality and extensiveness of the torment is signified by it , held forth by it , and as in other tropes in the scripture , the things signified or held forth by those metaphors far exceed what they are borrowed from , so no doubt it is here , our ordinary fire is not an adequate representation of the fire of gods wrath , tho' it may seem to set it forth to our capacities in some measure ; what is the fire that man kindles , to the fire that god kindles ? nay , to that divine wrath doth kindle ? the breath of the lord , like a stream of brimstone doth kindle it . it is mingled with the most tormenting ingredients , and not a little of it , but a river ; this serves so illustriously to set it forth , that as one hints , as some of the ancient fathers expressed it , if one of the damned might pass out of hell flames into the fiercest fires here , it were to exchange a torment for a refreshment . fifthly , it will be intolerable , because the punishment of hell is to satisfie divine justice , to pay the just debt owing to god for the breach of his holy law ; true , because sin is an infinite wrong , and the creature is but finite , they can never pay the debt , nor make a satisfaction for the injury done to god , therefore they must suffer eternally ; they are always a paying , but can never fully pay what they owe , justice requiring the utmost farthing : nothing can surely set forth the dismalness of their torment more than this . oh take a view of divine wrath in the sufferings of our blessed saviour , when he stood in our stead , and was to satisfie for the sins of all the elect , how did it bring him down prostrate to the ground , and made him sweat great drops of blood , and to cry out , my soul is exceeding sorrowful , even unto death ! tho' he was god as well as man , and had the strength of the infinite deity to support him : ah sirs , this wrath laid upon finite creatures , will sink them down to the lowest hell , and grind them to powder . sixthly , it will be wrath-amazing , and very terrible wrath , because it will seize on the soul of the sinner , it will put the soul into the fire : the soul hath been the chief sinner here , and therefore shall be the chief sufferer in those regions of sorrow ; and how unsupportable is that wrath which is let out on the soul or spirit of man , you have had a taste in spira and child . if , sirs , a spark of divine displeasure , when it falls upon the guilty conscience , tears it to pieces , what will be those floods of divine wrath poured forth in hell on the souls of men and women ? who can stand here whilst in this world before an angry god , or encounter with offended omnipotency ? such is the sharpness of his sword , the heaviness of his rod , when laid on by the hand of his wrath , that every stroak is deadly , and no doubt satan greatens the wounds on the conscience , he charges the guilt upon their spirits with all the soul-killing aggravations , and strives to hide divine mercy , and rob the soul of the precious blood of christ , the only lenitive and choice balm to heal a wounded spirit . o what visions of horror , what sence of fear , and perplexity , were presented to the distressed minds of these two miserable creatures before mentioned ! the guilty conscience turns all joy into sorrow , all light into darkness , the sweet promises of the gospel , that assure of favour and pardon to believing sinners , afford no relief , but are turned into arguments of despair , by reflecting on their former iniquities and abuse of mercies , so that christ himself they see is become their accuser . whatever the wounded sinner sees and hears ( saith a worthy minister ) afflicts him , whatever he thinks of , torments him ; all the diversions in the world , business , pleasures , merry conversations , comedies , are as ineffectual to give him freedom from those stings and furies in his breasts , as the sprinkling of holy water is to expel the devil from a possessed person ; those who in their pride and jollity have despised serious religion , either as a fond transport and extasie , or a dull melancholly and dejection about the soul , &c. yet when god has set their sins , with all their killing circumstances , before their eyes , how changed , how confounded are they at that apparition ! how restless in the dreadful expectation of the doom that attends them ! but alas , alas , what is internal wrath let out on the soul in hell , as he notes ? for the aprehensions of the soul will be enlarged , and their spirits work with the quickest activity : here tho' they have no hope at present , yet they know not what god may do in a moment to turn their sorrow into joy , and their night into noon-day ; here are many things to divert their thoughts , and they meet with some intermission of their horror and perplexity , as mr. child intimated , but in hell there 's none of this . seventhly , it will be intolerable misery , because it shall be torments on the body and soul too , not on the soul only , but on both . o it will be a dismal meeting , when they two old companions meet together at the last day , i mean the miserable soul and body of a wicked man , at the resurrection , and hear the dolesom sentence , go ye cursed . spira and child had diteful sorrow and anguish in their souls , but their bodies were not much tormented , they both being in a state of health as to the outward man ; but the fire of gods wrath will extend to and seize upon the body as well as on the soul in that day ; every faculty of the soul and member of the body which have been instruments of sin , shall then be in pain , and under fearful torture and misery : now the spirit of a man may support or sustain his bodily infirmities and afflictions , but in hell the spirit cannot afford any relief to the body , because it cannot sustain its own misery , both must and shall suffer . eighthly , all the perplexing passions and faculties will then be let out upon the wicked , beyond whatever they have been here whilst in this world. 1. the conscience in a fearful manner shall torment the damned : may we not conclude conscience will terrifie them after this manner ? o thou wretch , what a god hast thou lost , ( who is a most infinite , suitable , seasonable , and a soul-satisfying good ! what a christ art thou deprived of , who died for poor sinners ! how often did he knock at thy door , calling upon thee , intreating thee to let him in , who stood with his arms spread open to embrace all that came to him ! and what a heaven and endless joy hast thou contemned , and this for one base lust , for bruitish pleasure for a moment , for a little earthly profit , and sinful honour ! how didst thou hearken to thy vile companions , and close in with them , rather than adhere to me , who accused thee for thy cursed evils ! thou wouldst not mind those checks and lashes thou hadst from me in thy bosom ; did not i tell thee what thy pride , thy lying , thy swearing , thy whoreing , thy theft , thy cheating , thy covetousness , and cruelty to the poor , or unmercifulness , thy neglect of the means of grace , and of gospel or christian duties , thy hardness of heart , thy unbelief , thy hypocrisie and formality , would bring thee to in the end ? this is the gnawing worm that dyeth not : o how fearfully will conscience terrifie and torment the soul of the damned then ! now it is blinded , misled , deceived , may be seared with a hot iron ; but then it will be throughly awakened , and all vails taken off ; it will lay unmerciful blows upon the soul , and make it cry , yea , roar , and none to speak a word to allay or appease its acclamations and its fearful outcries : you may judge of the nature of a tormenting conscience in hell , by what those have found and experienced to be the effects of it , who have been under desparation in this world. 2. shame also will torment them , some shall rise to shame and everlasting contempt . o what shame and confusion of face shall the damned be cloathed with ! should a king lose his crown and kingdom to get a few cockle-shells , would it not bring shame upon him ? o how will the damned soul cry , i have for meer toys and trifles lost that god that made me , that christ that is worth ten thousand worlds , even he that is the pearl of great price : i have been that judas that did not value him above thirty pence , no , not above the sinful profits of this world , not above the pleasure of sin , and the filthy lusts of the flesh ; thus will the unclean person be ashamed , shame will torment him ; i must , saith he , now lye in hell for ever , and pay dear for my folly. 2. the drunkard will be also tormented with shame : i was such a fool , ( he then may say ) that for the sake of my cups , and love to my cursed companions , and merry bouts , have lost god , the perfection of happiness ; i rather chose to go to the ale-house , or tavern , to drink and carouse with these damned wretches , than to go to hear gods word ; i derided them that feared to sin against god , and accounted them fools , but i must lye in hell for ever , and pay dear for my wickedness . 3. shame also will torment the proud and ambitious person : ah what a fool was i , he will say , to love the praise of men more than the praise of god! i sought vain honour , and pleased my self with a name , all my design was to be great , and had in esteem among men ; i was proud of my estate , and despised he poor ; i was of a haughty spirit , and gloried in my titles of honour ; i sought the favour of my prince , but regarded not the favour of god ; i was proud of my parts , i gloryed in my gifts , in my beauty , in my strength ; i delighted my self in antick dresses , and in decking of my vile body that now is here burning in hell ; i was so graceless , that i would not leave off idle and foolish fashions , though godly ministers were grieved at me , and told me my doom , and tho' god bore witness against my high head and haughty heart , by strange prodigies in nature , seen in divers poor animals , yet i still vaunted my self in pride , and wantonness , and laught at christs ministers when they reproved me . o what shame torments me now , here must i lye in hell under gods wrath for ever , and pay dear for my folly ! 4. the prophane swearer and blasphemer will be also tormented with shame : o , saith he , i looked upon my self to be no small person , but one of the hero's of my day , and fit to keep company with great men , because i could swear and curse with any of them ; how often did i call upon god to damn me ! i have but that which i desired , he hath now damn'd me indeed : i acted like a fearless brute beast : o what shame do i find my soul covered with , that i should cast away my self for that filthy vice that was no profit to me any manner of way ! 5. shame also will terrifie , and bring confusion upon the carnal worldling , or covetuous person , who made this world his god i had , he will say , store of gold and silver in my bags and chests , where it lay to rust , but i refused to feed the poor , and to cloath the naked , i regarded no distressed members of christ ; i set my heart upon my earthly treasure , valuing it above god and jesus christ : o what a fool was i , in that i could not foresee how soon i must leave all that which i had gathered . i to get the world , slighted , nay , despised my own soul ; now if i had ten thousand worlds , i would give them for the favour of god , nay for one drop of water to cool my tongue . 6. the lyar moreover will be tormented with shame . ah! saith he , how often did i read , that those that did love and make lies should burn in this lake , but i would not believe it ; i damn'd my own soul by telling lies to please my graceless companions , even to cause them to laugh and be merry , or to excuse my self , and free me from shame when on earth , or for a little worldly profit , gain , or for popular applause , i made no conscience of telling lyes : o what shame doth these things now bring upon my spirit ! 7. the seducer and heretical person likewise will be filled and tormented with shame , who preached false doctrine , or sucked in detestable errors , laying aside the chief corner-stone , and magnifying morality , or the light of natural conscience , above christ : i seemed , saith he , to be a strict and zealous person , and deceived multitudes of people , but for trusting in my own righteousness , for hugging a few base filthy raggs i am damned : i was ignorant of gods righteousness , and of the mysteries of the gospel , yet gave out that none were true christians but such as my self ; i denyed that christ that bought me , and did not believe the resurrection of my body , but now i find how the devil blinded my eyes , and now here tormented with shame i must lie in these flames , body and soul for ever ! o! and what a multitude of poor deluded creatures have i been an instrument to bring into this place ! wo is me that ever i was born ! 8. the hypocritical professor will be tormented with shame also : i rested ( he will say ) upon a bare name of being religious , pleased my self with the shell , with an empty cabinet , without the jewel , a lamp of profession , with a form of godliness , my business was to keep up my credit amongst gods people , that they might take me to be one of them ; yet my own conscience often told me i was not sincere , i loved not the life and power of godliness , i did all to be seen of men , had base ends , i appeared abroad to be what i was not at home : o what shame now torments my soul ! i had a darling lust which i would not forego , my heart was never really changed — thus i might go on to the rest , &c. o what shame will seize upon the sinner , when all his vain excuses are laid open , and all his extenuations of his guilt are discovered , when his secret deeds of darkness are published ( as it were ) on the house-top , when his breast shall be transparent to all eyes , when his inward thoughts , cursed lusts , cruel malice , murthers and deceits , are made manifest , and all his beastly sensualities shall be laid open before god , angels and saints , when the vails and covers of shame shall be taken off , how will he be confounded for ever ! 9. the devil also no doubt will reproach them for their folly , though he be in misery with them : ah thou wretch , may not he say , wast thou not a fool to believe me , ( whom thou wast often told was a liar from the beginning ) and wouldst not believe thy god ? see how i have betrayed thee , and blinded thine eyes , and made thee taken with silly rattles , toys and triffles ; i presented thee with false money , with brass counters , and thou didst take them , and refuse precious gold and pearl ; i knew i was damned , and should be tormented , and i out of malice to thy soul resolved to try to make thee as miserable as my self , and i have done it : alas i had no power to force thee , but i saw thou hadst no strength to resist my enticements , nor didst thou see thy own disability , i hid it from thee , that thou mightest not look up to christ for help : i made thee believe thou wast a christian , it was i that told thee thy heart and state was good , ( when i knew thou wast an undone man ) and thou didst believe me ; i had more honour shewed me by thee , than the great god ; thou didst believe me , and wouldst not believe him , his word , his ministers . ah how just is it , thou fool , that thou should'st lie here with me to eternity in these flames , 3. moreover , sorrow will violently penetrate and seize on the soul of the damned , partly upon the account of what they have lost , together with the sense of the evil they feel . o how great is the loss of an earthly kingdom ! doubtless no little grief and sorrow to a king who meets with that affliction , but what is that to the loss of the presence of god , the vision of god , and the glorious enjoyment of christ , and the eternal crown and kingdom above . oh! what grief and perplexity will this be unto them , especially when they reflect on the small value of those things for the sake of which they deprived themselves of eternal felicity ! how have some mourned for the loss of an husband , a wife , or children ! what will then the sorrow be for the loss of jesus christ ? christ is lost , heaven is lost , and now here must i lye ! o gulph of misery , dolesom darkness and endless torment ! 4. despair will torment them also , this will make their pain and anguish more intolerable . o how dismal was the despair of spira and child , but in hell it will exceed , it will be utter despair , without all hope and intermission ! 5. fury and rage will afflict them also : o how will they tear , roar and howl in a hideous manner , hating themselves and cursing those that inticed them to sin and folly , and to slight the eternal joys of heaven ? tenthly , the misery which the damned undergo in hell will be great , upon the account of their hateful and amazing companions , viz. the devils , they must dwell with devils for ever : how have some who have but thought they have seen the devil , trembled , and been terrified ! alas , alas ! in hell sinners shall be continually with him , nay with millions of devils ; who can express the horror that will seize on the damned in this respect ? we do not love to see such who have ruined us of our estates , robbed us out of malice of our good names ; a king in chains , in a dungeon , cannot like to behold the vile traitor that dethroned him , that wounded him , and stript him of all his royal robes ; thus hath the devil dealt with those miserable creatures of lost mankind that are damned ; yet he shall be with them , and be their companion , and may , as you heard , reproach them , which with the constant sight of his ugly face , will add to their misery and sorrow . eleventhly , the place of torment is called a lake of fire , yet it is called utter darkness , they shall never see the least glimpse of light any more for ever . o how grievous is it to dwell in darkness ! the darkness of egypt no doubt was one of their worst plagues , darkness that might be felt , but alas what was that darkness to the darkness which the damned shall be in ; and feel to eternity ? if therefore the fire of hell be material fire , yet it will not be like our common fire , the property of which is to give light ; but it will be dark fire : god can change that quality of fire , if he please , tho' it may have all other properties , yet not that . the holy ghost saith , speaking of the ungodly , who are as clouds without water , trees whose fruit is withered , twice dead , plucked up by the root , that to them is reserved the blackness of darkness for ever . the blackness of darkness shews the horror of their punishment , and it being reserved for them , shews the certainty of it : as their deeds have been deeds of darkness , works of darkness , and some of them have wrought wickedness in secret , or in darkness , so their punishment shall be darkness , never to have the least glimpse of external , nor internal , nor eternal light , any more for ever . eleventhly , the torment of the damned is and will be intolerable , because it will be for ever and ever , the eternity of their misery is that which above all things renders it amazing , 't is called in my text unquenchable fire : o how astonishing is this ! all the tears of those miserable wretches can never quench one spark of the fire ; no , no , if they could weep a sea of brinish tears , or a sea of blood , it could not allay or extinguish the least spark of divine wrath. god will never reverse the dismal sentence : how often doth our saviour say , there the worm dyeth not , and the fire is not quenched : sure he repeats it so oft , as i hinted before , because the heart of man is ready to question the truth thereof . wicked men are not willing to believe it , but they shall find it to be true , to their endless sorrow at last : ah sirs , the thoughts of this drives them into the greatest horror imaginable ; if pain and anguish be never so extream , yet if there is grounds to hope and believe it will be but short , that affords some ease , some relief ; but when there is no hope , but they must bear it as long as they live , ( tho' they may live ten , twenty or thirty years ) the thoughts of this is intolerable . what then shall we say of the torments of the damned , which as they are far beyond all pain and misery that ever mortal felt on earth , so they will abide to the days of eternity ; should one of you be cast into a fire , a fierce fire , and it was possible that your body might lye therein , burning , and broiling , and you not be able to dye , for an hundred years , would not the thoughts of such punishment be exceeding frightful and tormenting ; but alas , alas ! what is an hundred years to eternity , if after ten hundred thousand million of years are run out in hell , the damned might hope their torments would be over , it would relieve them , but when so long a time ( comparatively ) is gone , they shall not be one moment nearer the end of their sorrow and misery : if one sand of the sea shore was removed , and but one in a year , yet should that be done or continued every year , until all the sands on the sea-shoar were removed , ( tho' it would be a long time first ) yet they would be all removed at last : and had the damned but so much hope , that after so long a time as that would amount to , their torments would have an end , it would revive their spirits . o this word eternity , eternity , is most amazing to wicked men ! besides , as in pleasures , joy and delights , time seems to slide away in a silent and insensible manner , so in horrid pain and misery the days seem long and tedious , every minute is accounted ; so that the consideration of this must needs make their eternity , if it were possible , a double eternity , nay , many eternities ; for one hour under the greatest extremities of misery seems ten times , nay , an hundred times longer than an hours time in the enjoyment of the sweetest delight and pleasure . an eternity of joy is long in respect of duration , but seems short ( saith a worthy divine ) in respect of apprehension . so on the other hand , say i , an eternity of pain , torment and misery , is long in respect of duration , but seems much longer in respect of apprehension . quest . but shall there not be an end of the torments of the damned ? will infinite goodness be so severe with his offending creatures ? can this stand consistent with the sweetness of his nature and infinite mercy ? answ . i answer , there is a perfection in every one of gods divine attributes ; as his love is infinite to such who are his elect ones , who do believe in him , honour and obey him , so is his hatred infinite to all those who despise , hate and dishonour him . 2. god will be sure glorifie his veracity , or the truth of his threatning : he that hath said , the righteous shall be saved with an everlasting salvation , or shall have eternal life , hath said , that the wicked shall be punished with everlasting destruction from the presence of the lord , and from the glory of his power : they are tormented day and night for ever and ever . now since god hath decreed and denounced eternal punpishment to obstinate sinners , it is sufficient to satisfie all doubts about the justice of it . let god be true , and every man a liar ; for divine justice and wrath is the correspondence of his will , actions , and holiness of his nature to the damned : as divine love and goodness is to such who are saved ; we may therefore , saith one , as easily conceive there is no god , as that god is unjust , because absolute rectitude is an inseparable perfection of his nature ; is god unrighteous who taketh vengance ? god forbid . 3. sin deserveth no less than an infinite and an eternal punishment , therefore unless the damned could give an infinite satisfaction by suffering , they must suffer eternally , for they must lye in prison until they have paid the uttermost farthing : but alas , how should they make full payment to gods justice who run continually into debt , more and more ! for the damned in hell do not cease sinning , they will sin to eternity , and therefore must suffer to eternity . 4. nay , they will sin with the greatest fury and madness against god , when they come to be under the greatest sence of despair imaginable ; they will sin then like as the devils do now , and will for ever , when they see they are deprived of all good , and only possess what is evil : o how will they hate god , blaspheme his holy name for evermore ! the blessed god is the object of their curses and eternal aversation ; in hell is weeping and gnashing of teeth . extream sorrow and extream fury , despair and rage ( saith one ) are proper passions of lost souls ; their enmity against god is direct and explicit , the feaver is heightned into a frenzy . if their rage could extend to him , and their power equal to their desire , they would dethrone the most high ; hatred takes pleasure in revenge . 't is said of the worshippers of the beast , that they gnawed their tongues for pain , and blasphemed the god of heaven because of their pain : these torments and blasphemies of the damned are clearly represented by these cursed impenitent idolaters . if a criminal were justly condemned to a severe punishment , and should contumeliously , with the greatest fury reproach the prince by whose authority he was condemned , could it be expected there should be a mitigation of the severity of the sentence ? how then should the righteous judge of heaven and earth reverse or mitigate the sentence against the damned , who blaspheme his holy majesty , and if they were able to effect as they are malicious to desire , would destroy his very being , and execute that on him which he in justice inflicts on them ? 5. to hast to the application : the infinite guilt that cleaves to sin , and the consideration that they continually add more guilt upon their own heads , requires a proportion in punishment , as the evil of sin exceeds our thoughts : the majesty of god being infinite , consequently the punishment of it will be infinite , and beyond our conceptions ; it will be a letting out of his infinite wrath and utter extent of his power , therefore unto the wicked is reserved the blackness of darkness for ever . application . from hence we may inferr , how great evil there is in sin ; o sin is the plague of all plagues ! who can conceive how detestable a thing is sin in the sight of god , since he who is so gracious , merciful and compassionate a god , should throw millions of men and women in his wrath into the lake that burns with fire and brimstone . 2. this also shews the woful depravation of mankind , what darkness , ignorance and folly is in their minds and hearts , that choose sin , when told not only how hateful it is to god , but what intolerable and durable torments it doth expose them unto : one would think that a person that hears these things should never indulge his vicious appetite any more , nor lay his reins loose on the neck of his lust , but it is more marvelous to see or hear that he who believes the scripture , and doubteth not of the truth of hell torments , should yet notwithstanding lead an ungodly life ; what believe there is such torments prepared for all impenitent persons , and yet not turn to god by jesus christ ! 3. from hence also we may inferr , how necessary it is that ministers open the torments of hell , seeing jesus christ so often in the gospel threatens all hypocrites and unbelievers therewith : they that say it is legal preaching , to preach such a doctrine as this , know not what they say ; will they magnifie their wisdom above the wisdom of jesus christ , and the first and great preachers of the gospel of peace , who said , we knowing therefore the terror of god , perswade men ; that is , to beleive in christ , and to live godly lives , that so they may never feel gods eternal wrath ; the hearts of men can more easily conceive of the torments of hell than of the joys of heaven . and as it may be of use by way of information , so also by way of terror , and that to many sorts of persons . 1. tremble ye wordly professors , who have earthly spirits , that set your hearts on things below , and neither cloath the naked , nor feed the hungry , weep and howl for the misery that shall come upon you , — ye have heaped treasure together against the last day ; how will your folly gall your consciences when you lye in hell-torments ! whilst you heap up gold and silver in your bags and chests , you heap up wrath against the last day : remember what christ says unto you , and these shall go away into everlasting punishment . what will your profession signifie , if you love the world above god , which be sure you do , if you see a brother or sister in want , and do not give them such things that they need : remember mr. child , i have made this world ( saith he ) my god. 2. tremble you proud and vain-glorious persons : pride , cryes poor mr. child , hath undone me ; the proud and all that do wickedly shall be as stubble , and the day that comes shall burn them up . will you glory in your riches , honours , gifts , knowledge , or any thing you have ? will you not be reclaimed to throw off your god-provoking fashions , whatsoever comes of it , but plead to uphold your lusts and vanity , tho' the name of god be dishonoured , and religion brought into contempt , and the godly grieved . 3. tremble you vain young men and women , who forget your creator in the days of your youth , that secretly resolve your own hearts shall choose your ways ; who will seed your carnal appetites and wanton desires , and will run on in wicked courses , let ministers say what they will , godly parents say what they will , yet you will swear , lye , be drunk , commit uncleanness . o know , as you feed your lusts here , and that burns in you , so shall hell feed on you , and that fire like chaff burn you up hereafter : will a few merry hours with your filthy companions make a compensation for the loss of your precious and immortal souls ? are you willing to suffer the wrath of god for ever , rather than to forgo your vain and wicked courses ? 4. tremble ye that harbour atheistical thoughts in your hearts , and are ready to think or hope there is no god : o how soon may you feel him within you , by his terrible wrath ! as mr. child in bitterness of soul cryed out . 5. tremble ye lyars , that love to make a lye , for you shall have your portion in the lake that burneth with fire and brimstone , which is the second death . 6. tremble ye who are light and frothy persons also , you that are back-biters , busie-bodys , that vilifie and reproach the servants of god out of malice and prejudice , you will be as chaff that shall burn in hell for ever . 7. tremble all ye that slight christ and his gospel , and neglect those convictions you have either of sin or duty , and that slight all serious thoughts of eternity , or how things will go with you in another world , and who stiffle your consciences , or turn a deaf ear to it's rebukes , god may awaken you er'e long in his wrath , and tear you to pieces when there is none to deliver you . 8. tremble all ye hypocrites , whose hearts condemn you for harbouring some sin or another in your bosoms , who are not what you seem to be , but strive to cover your vileness under a cloak of a visible profession : fearfulness will soon surprize you : who amongst us shall dwell with devouring fire ? who amongst us shall dwell with everlasting burning ? hell is that place that is prepared for hypocrites and unbelievers : it seems by the word of our blessed saviour , that they above all are in a dangerous estate , and shall not escape eternal burning . 9. tremble ye apostates , ye who have backsliden from god. o fear , lest god let out his wrath upon you here , and it burn within you , whilst you are alive in the body ; and if it prove a final apostacy , wo be to you as ever you were born ! then there remains no more sacrifice for sin , but a certain fearful looking for of judgment , and fiery indignation that shall devour the adversaries . exhort . o repent , repent , haste to christ , believe on him . 1. motive . the god of mercy exercises much patience towards poor sinners , o how doth he wait , o how willing is he they should be saved , and not come into the place of torment . 2. he tells you what your end will be , if you believe not , if you accept not his son , fly not for refuge to take hold of jesus christ ; if ye believe not in christ , ye shall dye in your sins ; that is , you shall be damned for ever : he that believeth and is baptized shall be saved , but he that believeth not shall be damned . he sets out the torments of the damued by the most amazing figures , to move upon mens spirits , and work upon their minds , so that they being deterred from evil practices may flee from the wrath to come , by laying hold on the hope set before them ; he gives warning before he strikes , tells you of your danger ; except ye repent ye shall all likewise perish ; he that believeth on the son hath everlasting life , and he that believeth not the son , shall not see life , but the wrath of god abideth on him ; the wicked shall be turned into hell , with all the nations that forget god : you may know how it will go with you at the last day , if you hear but gods warning-pieces in his word : know ye not the unrighteous shall not inherit the kingdom of god ? be not deceived , neither fornicators , nor idolaters , nor adulterers , nor effeminate persons , nor abusers of themselves with mankind , nor thieves , nor drunkards , nor extortioners ; &c. compared with rev. 21. 8. 3. god calls , nay cries to you sinners , o ye simple ones , why will ye love simplicity , and fools hate knowledge ! turn ye at my reproof , and behold i will pour out my spirit upon you , &c. 4. he gives sinners time and space to repent , or a day of grace . o how unex cusable will he leave every ungodly man at the last day ! their destruction shall appear to be of themselves ; be sure god will be clear when he judges , none shall have any thing to charge him with , all mouths shall be stopped . the man that wanted the wedding-garment was speechless . 5. god hath sent his son to die for sinners : god so loved the world that he gave his only begotten son , that whosoever believeth in him shall not perish , but have everlasting life . 6. he sends his ministers to call you , to invite you , who tell you all things are now ready : sinners , will your sinful honours , riches or pleasures , make a reparation for the loss of a christ , the loss of heaven , and loss of your own souls ? take two or three directions . 1. seek the kingdom of heaven first , before all things . 2. take notice , this is the day of your visitation , know now the things that belong to your peace , before they are hid from your eyes : behold now is the accepted time , &c. 3. close with christ whilst the spirit strives with thee , and before conscience is seared , or let out against thee , to tear thee into pieces . 4. attend carefully upon the means of grace , and know assuredly that the wages of sin is eternal death , even everlasting burnings , therefore renounce it with the greatest abhorrence ; know all the pleasures and honours of this life are but the elements of carnal felicity , and according to the judgment of reason and sense would any one chuse the enjoyment of the greatest pleasures for a day , and afterwards be satisfied to suffer the most exquisite torments for a year ? much more folly and madness it is for momentary brutish delights to incurr the fiery indignation of god for ever . 1. one word to you that are believers , and i have done . o bless god for jesus christ , who has born the wrath of god for you , and in your stead , that you might never feel the bitter●y , is of it , even jesus who delivered us from wrath to come . 2. admire the distinguishing grace and special love of god : we love him , because he first loved us : it was his love that overcame you . the meer fear of hell is not sufficient to convert the souls of men , tho' it may stop them in their way , and prevent great abominations in the gross acts thereof , yet does not , cannot renew their nature , regenerate and make holy their hearts and lives ; that religion that is the meer effect of fear will be according to the nature of its principle , even legal , wavering and inconstant ; yet the fear of hell may awaken the sinner , and in some sence prepare for grace : when the soul is stormed by the terror of wrath , and the fear of hell has made a breach , divine grace enters , but it is the love of god and hopes of heaven that works spiritual affections , ( as the obedience that flows therefrom is evangelical , free and voluntary , from the entire consent of the soul ) and are abiding . 3. be content with your condition , tho' poor in this world , remember lazarus , how much better was his state than the rich glutton's ? o do not envy the wicked that are rich , they will pay dear for their wealth when they come to hell , which they with greedy covetous minds heap up . i remember a passage which is related in history : a general with an army passing through another princes countrey , gave strict order that no person should offer to touch the least thing which belong'd to the inhabitants ; but nevertheless one souldier as they were upon their march , stole a bunch of grapes , which the general being informed of , gave order that he should immediately be put to death ; as he was going to execution , he tell a eating his grapes , and some persons looking greedily on him , he observing them , said , do not envy me my grapes , for they cost me dear , they cost me my life . 4. let it appear to all that you do love jesus christ , and preferr the honour of god and his interest above all things in this world ; let the main end and design of your souls in desiring grace , gifts , knowledge , &c. and in all you act and do in his service , be , that you may advance his glory . sirs , the time is hear when it will be known who are christs wheat , true christians , and who are not ; but let all that are but chaff tremble , for hell is prepared for them : he will gather the wheat into his garner , but the chaffs he will burn up with unquenchable fire . finis . notes, typically marginal, from the original text notes for div a47086-e220 sermon 1. preacht feb. 5. 1693. parts opened . luk. 7. 28. mal. 3. 1 , 2. terms opened . what meant by floor . john 15. 1. national floor opened . pro. 6. 32. pro. 16. 18. mat. 4. 1. 1 cor. 1. 18. isa . 42. 8. jer. 10. 11. 1 joh. 3. 10. rom. 1. 28. 29. what is meant by christ's fan. john 15. 3. act. 15. 9. annatators . rom. 4. 5. rom. 10. 3. joh. 3 9. joh. 6. 60. joh. 6. 66. joh. 6. 60. 66. 1 tim. 1. 20. 1 cor. 5. 45. tit. 3. 10. 1 tim. 1. 20. matth. 18. 17. rom. 6. 17 , 18. 2 thess . 3. 6 , 14 , 15. matth. ●8 . 2 thess . 3. 6. matth. 18. 17. 1 cor. 6. 11. act. 〈◊〉 . 2 cor. 7. 1. mat. 3. 3. mat. 13. 20. 21. 〈…〉 12 , 10. isa . 27. 9. isa . 4. 4. rom. 9. 6. mat. 21. 29. joh. 12. 13. jer. 23. 28. jer. 23. 28. pro. 13. 5. isa . 43. 3 , 4. james 1. 26. eccl. 10. 14. mat. 12. 34. v. 35. v. 36. v. 37. psa . 15. 1. mat. 12. 24. jam. 1. 26. antick head-dresses discovers the vanity of the heart . 1 cor. 11. 10. heb. 13. 9. psa . 111. 10 sin is likened 10 chaff . mat. 3. 3. ger. 51 , 2. chap. 4. 11. 12. jer. 35. so jer. 15. 7. why the saints are compared to wheat . prov. 12 26. psa . 6. 3. mat. 3. ult . eph. 3. 8. rom. 7. 21. v. 19. & 24. mat. 13. 2 king 6. 33. heb. 12. 10. the church is christs spritual garner . heaven is christs garner . rev. 21. 27. what meant by burning up the chaff . psa . 8. 8. psa . 97. 3. nah. 1. 6. jer. 10. 10. nah. 1 : 6. rev. 6. 16. dan. 5. 5. 6. 1 thess . 3. 3. psa . 21. 9. 10. heb. 12. ult . isa . 2. 12 , 13 , 14 , 15 , 16 , zeph. 1. 18. rom. 9. 22. nah. 1. 10. heb. 2. 12. eph. 2. 16. 2 cor. 5. 17. 1 pet. 2. 5. isa . 1. 25. isa . 33. 14. math. 25. 41. the wrath of god , whether internal or external , is intollerable . amos 3 , 8. isa . 29. 6. isa . 24. 1. mat 2. 4. mal. 3. ult . 1 cor. 13. 1 , 2. 1 sam. 2. 3. joh. 10. 28. phil. 1. 6. notes for div a47086-e11810 serm. ii. preached march 12. 1693. gods wrath opened . job 36. 18. joh. 3. 36. external wrath opened . deut. 28. 22. levit. 10. 1 , 2. vers . 6 isa . 42. 25. job . 16. 9. internal wrath explained . 1 thes . 1. 16. internal wrath on the consciences of men opened . see the relation of him at large , sold by a. and j. churchil , at the black swan in pater-noster-row . the narrative concerning mr. child is sold by tho. fabian at the bible in cheapside , and worthy it is , reader , of thy perusal . the fire of gods eternal wrath opened . mark 9. 43 , 44 , 45 , 46 , 47 , 48. psa . 90. 11. tormens of hell inconceivable . hells torments according to the fear of them . heb. 10. 26. no pains like the pains of hell. luk. 16. 24. no ease , no comfort in hell. his wrath without mixture . rev. 14. 10. 2 thess . 1. 9. psa . 80. 11. the damned cast into a laye of fire . isa . 30. 33. hell torments can never satisfie divine justice . mat. 5. 26. the torments of hell seize on the souls of the damned . body and soul both shall be tormented in hell. conscience will torment the damned . dan. 10. 2. shame will torment the damned . the devil will upbraid the damned . the sorrow and despair of the damned will be great . the wicked in hell shall have the frightful company of devils . hell is a dark place . exod. 10. 21. jude 13. torments of the wicked eternal . mark 9. 2 thess . 1. 8 , 9. rom. 3. 5. 6. rev. 16. 10. 11. sin the greatest evil . 2 cor. 5 , 11. jam. 5. 1 , 2 , 3. mat. 25. 46. mal. 4. 1 , 2. rev. 21. 8. isa . 33. 14. mat. 24. 51. luk. 12. 45. heb. 10. 27. joh. 8. 24. mark 16. 16. heb. 6. 18. joh. 3. 36. psa . 9. 17. 1 cor. 6. 9. 10. prov. 1. 26 , 27. joh. 3. 16. mat. 22. 7. directions . comsort to believers 1 thess . 1. 10. laying on of hands upon baptized believers, as such, proved an ordinance of christ in answer to mr. danvers's former book intituled, a treatise of laying on of hands : with a brief answer to a late book called, a treatise concerning laying on of hands, written by a nameless author / by b.k. ... keach, benjamin, 1640-1704. 1698 approx. 210 kb of xml-encoded text transcribed from 62 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a47585 wing k74 estc r8584 12328058 ocm 12328058 59587 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all 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(eebo-tcp ; phase 1, no. a47585) transcribed from: (early english books online ; image set 59587) images scanned from microfilm: (early english books, 1641-1700 ; 189:5) laying on of hands upon baptized believers, as such, proved an ordinance of christ in answer to mr. danvers's former book intituled, a treatise of laying on of hands : with a brief answer to a late book called, a treatise concerning laying on of hands, written by a nameless author / by b.k. ... keach, benjamin, 1640-1704. the second edition. [12], 110, [1] p. printed, are to be sold by benj. harris ..., london : 1698. the "epistle dedicatory" signed: benjamin keach. the statement of responsibility appears after the edition statement. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng danvers, henry, d. 1687. -treatise of laying on the hands. treatise concerning laying on of hands. imposition of hands. baptism -doctrines -early works to 1800. 2005-05 tcp assigned for keying and markup 2006-01 spi global keyed and coded from proquest page images 2006-03 john latta sampled and proofread 2006-03 john latta text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion laying on of hands upon baptized believers , as such , proved an ordinance of christ . in answer to mr. danvers's former book , intituled , a treatise of laying on of hands . the second edition . with a brief answer to a late book , called , a treatise concerning laying on of hands ; written by a nameless author . by b. k. psal . 119.141 . i am small and despised , yet do not i forget thy precepts . london , printed , are to be sold by benj. harris at the upper-end of grace-church-street , near cornhil , 1698. the epistle dedicatory . to the congregations of our lord jesus christ , baptiz'd upon confession of faith , and under imposition of hands , particularly in south wales , and more generally throughout england ; grace , mercy , and peace be multiplied . brethren , notwithstanding the glorious light broken forth among us in these later times , yet we see gross darkness covering the face of the earth ; nay , and our heavens are not so clear as we hope e're long to behold them : for tho the light is come , yet the glory of the lord is but rising upon us ; ours is but the morning of that long'd-for day , and poor sion is but looking forth of the wilderness : hence are so many divisions amongst us ; we speak as we see , and according to the light received , and as we are bound by the authority of divine precept to walk : god gradually discovers himself , and the true order and form of his house and worship unto us : and tho we are still labouring under many difficulties , having had much rubbish to remove ( like the israelites when they came out of the 70 years captivity ) and many have endeavoured to weaken our hands , yet through infinite grace we may say , the foundation of god's house is laid : tho some who would build cannot find the wall , and some strive to bring in a stone of babylon for a corner , whilst others endeavour to cast away a principal pillar , because it has lain a long time corrupted and covered amongst the antichristian rubbish . reformation is a glorious work , and 't is what we all long and breathe after . mr. d. and others have been helpful to the church of god with respect to baptism , but for want of further light have lost their way : by which means i perceive many , in one respect much behind them , in another are got before them , and may ( as far as i can judg ) get into canaan as soon as they . imposition of hands is the principle of our present controversy ; and it is to be lamented , that in this day we should be forced to a work of this nature . our brother on this consideration was disswaded from doing what we now see published , and rather on this account than any other ; and tho some judg'd it would do the truth it self much injury , by weakning the hearts or hands of those established in it , or enquiring after it , yet some judg'd it scarce deserved an answer : but others considering how well he wrote on the other principle , thought it might the more likely tend to intangle the weak , and more unwary christian . now as to my undertaking the work , as i judged my self uncapable in respect of others : so it was not my purpose to have been concerned , till put upon it by some in this city ; and considering the backwardness of others , it the more induc'd me to it . and tho but abruptly done , yet such as it is , i present it to the serious perusal and consideration of all , whose souls long after the good , full restoration , and perfection of sion ; hoping the god of truth will cause it to entertainment in the hearts of the humble , tho i expect it will be slighted by such as are passionately opinionated of their own attainments and perswasions , and who are below receiving instruction from their inferiours . it is the grief of some of you ( as i believe ) to see any whom you love and tender in the lord , opposing so holy an institution of jesus christ ; but however , this you will find in perusal of this discourse , that tho too many baptized christians utterly disallow and reject it , nay seem not desirous to know the mind of god herein , yet many godly persons both of the presbyterian and independent perswasions ( tho dark and negligent about the business of baptism ) have longed , and searched after the knowledg and discovery of this truth , nay have attained to a good understanding and satisfaction herein , having laboured after a perfect restoration of it to its primitive use and purity , refining it from the corruptions and mutations of the popish church , not only in respect of those abominable additions and mixtures of chrism , and other ridiculous ceremonies in its administration , but also of the subject to whom of right it belongs , as abundantly appears in a treatise of mr. jonathan hanmar's , writ 1658. when 't is apparent their spirits were very hot upon it . i find mr. caryl ( writing epistolary wise in commendation of the said book ) speaking thus : i conceive ( saith he ) the learned author of these elaborate exercitations has deserved well of the churches , by clearing the way of those admissions from scripture-grounds , and the concurrent testimony of many , both antient and modern writers ; also by discovering and removing those popish additions and pollutions , which by several steps have crept into it . and further he says , that this ingenious and pious overture holds forth more , than most churches have hitherto attained . also mr. vennings's honest and judicious expressions ( in his epistle to the same treatise ) i can't well omit ; who speaking of reformation and godliness , saith , either by reason of our dim-sightedness , being not able to see afar off , nor penetrate into the depth and bottom of them , or by reason of the abusive traditions , and corrupt glosses with which for many ages they have been clouded and over-cast , many truths seem not so clear , but they need further clearing ; among others , such as relate to church-discipline and order , have long been under debate , and not without some considerable advantage , tho i humbly conceive we have not attained so far as to be already perfect . it remains therefore that we press forward , and not be so passionately fond of our prepossest conceptions , as not to have the patience to consider what may be offered to us , especially by such as wish well to sion , and desire to see the gospel-temple in its beauty . if any persons are spirited to search after further knowledg in these affairs , to dig for it as for hid treasures , and when they have found a vein of golden ore , to refine and stamp it for us , we should be in readiness to receive the truth in the love of it , and pay the tribute and homage of obedience for the sake of the god of truth , whose image and superscription it bears . what great and profitable pains my much honoured friend , the reverend author of the ensuing exercitation , has taken in this one particular presented to consideration , and with what curiousness without curiosity , with what learning without ostentation , &c. — you will best perceive by the perusal of it ; and tho my opinion be of little signification , yet i cannot forbear to say , that as to the substance and main of the design i judg it of so considerable importance , that i see not how it can be neglected without very great prejudice to church-communion , to say no more . haply some may be so nice as to be offended with the name , and dislike confirmation for fear of bishoping , as if that old-fashioned garment had but a piece of new-nam'd cloth put to it , and drest up in another mode : if it were so , can no good come out of nazareth ? bonus odor veritatis ex re qualibet : but if any are under such a fear , i think i may assure them they are more afraid than hurt , yea afraid where no fear is , as they will quickly find if they please to come and see . i could wish our dissenting brethren would weigh the matter more seriously and moderately ; and since there has been by many of different perswasions so diligent a scrutiny made ad veritatem invest●gandam , and such holy longings after the mind of god herein , the result was hop'd to have been , a singular agreement in the thing it self . but it may seem strange , i confess , to all discerning christians , that such should not be able to discover or find out the antichristian pollutions and mutations in baptism , in respect of the subject and manner of baptizing ; which is so apparently contrary to the gospel-rule and pattern also . o that the god of israel would open the eyes of some eminent ones amongst them , to see the pure chrystal stream of this institution of christ , or help them ( to use mr. vennings's phrase ) to find the vein of this golden ore , since they will not receive it as refin'd and ready-stampt for them by such , whose skill or faithfulness they seem to suspect . but , 1. how can they be perfect in church-constitution and order ; whilst they miss the mark in so considerable an ordinance as baptism , taking a stone of babylon for a foundation , and that for baptism which is none ? for it has been so grosly abused , ( as a learned writer noted in another case ) that there is nothing remaining of it amongst them save the meer name . and , 2. may it not be admired to see men of such light and conscience be only pleased with the theory and notional part of an ordinance of christ ? they see it to be a gospel-institution , but i could never yet understand they are in the practice thereof ; if ye know these things , happy are ye if ye do them . 3. but how contrary to the rule and glorious doctrine of the lord jesus would they act , should they get into the practice thereof , whilst they so grievously err in the administration of baptism , since that also wholly belongs to adult persons , as must be own'd if the scriptures be a perfect and sufficient rule for us to walk by , and express whatever is necessary to know concerning this as well as things of the like nature ? but probably some may object , since most of the authors mentioned in this discourse for the further evincing the truth contended for , are corrupt either in baptism or laying on of hands , or both , to what purpose are they produced ? in answer to which i must say , that what 's offered on the account of authors and antiquity , has been occasionally done , mr. danvers having led us in that path . nay , i might say , we are necessitated thereto by his means , unless we should leave one chief part of his book unanswered , in regard he utterly denies the thing it self , viz. laying on of hands upon baptized believers , as such , affirming there is no mention made of any such thing or practice in the scripture : and secondly , in saying the antient fathers and asserters of it flew mainly to tradition , and the usage of the church in the case . should an adversary utterly deny water-baptism , however administred , and say it was never commanded by christ , but is a meer human invention , or innovation of man ; yea and affirm that all the fathers and confessors , that heretofore pleaded for it , wholly made use of tradition , and usage of the church in vindication thereof : would not any that is for baptism judg it necessary , not only to prove it instituted by the lord jesus , and practised by the apostles and primitive christians , but also , in opposition to his opponent , that those writers both of former and later times who contended for it , did fly to the scripture for its proof and confirmation , tho some of them could not do so as touching the subject and manner of administration ? hence it is we have took the same method in the defence of an ordinance of the same nature and authority . and now , my dear brethren , i cannot but acquaint you , that my spirit has been much refreshed to hear how the work of the lord has been carried on of late amongst some of you , and the readiness of many to receive this despised truth . i am perswaded the more a truth is opposed , the more it gets ground , and the saints with others inquire after it : for since mr. danvers's book came forth , at one meeting in london , on one day , upon my own knowledg , near 30 persons came under the practice hereof : vincet veritas , let truth go on conquering , and to conquer ; the lord will arise and scatter all the clouds of darkness and opposition , and take away the reproach cast upon his servants for their witness to his truth , and zeal for his name . let them be ashamed who transgress without cause : if we are reproached , let us take it patiently , since it is for our precious redeemer's sake , who hath said , you are my friends if you do whatsoever i command you ; and in another place , whosoever therefore shall break one of these least commandments , and teach men so , he shall be called the least in the kingdom of god , mat. 5.11 . brethren , remember the spirit of god pronounces them worthy of commendation who stand fast , and keep the ordinances as delivered to them , 1 cor. 11.2 . and the more we see evil men and seducers ( as those called quakers and others ) labouring on every side of us to tread under feet , and contemptuously despise all of them , let us stir up our selves with one heart in defence of them all ; and as they are appointed as conduit-pipes for conveyance of the spirit and blessings of the gospel to our souls , so let us walk as such that experience the inward life and virtue of them , that thereby we may beautify the gospel and doctrine of god and our saviour in all things , having lamps and oil also in our vessels , viz. the form of sound words , and power of godliness in our hearts and lives . and now finally , brethren , that i may not be further tedious unto you , my breathings and desires are , that the god and father of our lord jesus christ , the father of lights , the god of all comfort and consolation , would fill you with the knowledg of his will in all wisdom and spiritual understanding , grant you more clear and heavenly communion with himself , and with one another in the paths of peace and righteousness , and enable you to walk inoffensively in all well-pleasing , being fruitful in every good work ; and that the god of all grace would establish , strengthen and settle you in his truth and ways , that so you may remain unmovable like a rock in these evil and perilous times , wherein so many turn aside , giving ear to seducers , impostors , and lying spirits , with which our days so abound , that it will be a choice blessing to be kept from falling , and preserv'd without blame till the coming of our lord jesus christ . now that the god of peace , that brought again from the dead our lord jesus , the great shepherd of the sheep , through the blood of the everlasting covenant , would sanctify you throughout , and keep you from falling , and present you without spot before him , in the day of his glorious appearance , shall be the constant and hearty prayer of your brother and servant for christ , and his truth sake , benjamin keach . the epistle to the reader . the substance of this ensuing discourse was formerly wrote and published in answer to mr. danvers's book against laying on of hands : but the former impression ( called darkness vanquished ) being quite gone , i now , upon earnest desires thereto , present thee with a new one ; and the rather , because i have met with a later and short tract wrote by a nameless author against this sacred ordinance , which is also here briefly answer'd . i have also some hopes it may tend to establish such churches and christians as are in the practice of it , and convince such as do oppose it ; that so clear and precious an ordinance may not be lost ; destroy it not for a blessing that is in it . but being unwilling to be tedious to thee , i commit it to the blessing of god , whose appointment it is . farewel . decem. 13 1697. laying on of hands upon baptized believers , as such , proved both from scripture and antiquity , to be a holy institution of jesus christ . the introduction . as it is matter of grief and trouble to many sober and pious christians , so it is no less of admiration to see such eminent and worthy persons beclouded and darkned concerning one ordinance , that are so clear in , and so much for the practice of another . how well have some of our brethren written concerning baptism ? and how have they defended it against the strongest opposition , as a glorious institution of jesus christ ? but yet how have they opposed this other sacred ordinance , or holy oracle of god ? heb. 5.12 . and principle of the christian religion , viz. imposition position of hands upon baptized believers as such ? which they have some of them cried down as much as they have cried baptism up , rendring it nothing save a meer human innovation , or antichristian forgery ; whereas nothing can be more clear , than that it is of the same nature and authority with baptism , and ought equally to be contended for , being inter prima rudimenta fidei christianae , among the first rudiments of the christian faith. dangerous it is to pull one stone out of the foundation of the house of god : the lord open their eyes to see their weakness . however , what they have written concerning this principle , is in this ensuing treatise examined , weighed , and particularly answered . chap. i. mr. danvers in his introduction tells us , pag. 3. after having given us an account both from scripture , and antiquity , of the business of baptism , in its institution , subject , manner , and end , &c. that it may neither be unnecessary nor unprofitable to give us an account of laying on of hands , not only because it immediately follows that of baptism , heb. 6.1 , 2. but more especially because for confirmation ( as it has been called ) it had been next after baptism so solemnly asserted , practised and enjoined , both in former and later times , as an ordinance of christ , and essentially necessary to church-communion : but what this laying on of hands is , and how that of confirmation is founded on the word of god , he tells us , he shall consider , examin , and recommend it to the judgment of all discerning , and impartial christians . reply . he hath in his treatise of baptism done well ; jehovah bless his work and pains therein . and is it so in very deed ? is the ground and reason why he undertook to write about laying on of hands , because it immediately follows baptism , heb. 6.1 , 2 ? did he find it so clearly there ? and has that of confirmation , as it is called , been so solemnly asserted in former and later times as an ordinance of christ , and necessary to church-communion ? methinks if this be so , he should have been very careful how he spake or wrote against such an ordnance , which so immediately follows baptism according to the scripture ; and more especially considering what he says about authors and antiquity , concerning confirmation , or laying on of hands , it having been so solemnly asserted , practised , and enjoined , as above said . tho for my part i judg it not worth my while to make such a narrow search into authors , canons , decrees of general councils , and the like , as probably he and many may do : considering we have the word of christ so plain and clear in the case , what need we trouble our selves further , especially being satisfied , as some of the fathers have said themselves , that no doctors , nor councils are of any authority or credit without the word of god ? yet finding so many of the antients speaking so clearly touching this ordinance , tho under another name , it confirms me in my belief and practice herein ; and one would think it should the more stumble them : for whatsoever credit , or esteem some of those authors have whom he mentions , yet i judg he will grant several of them to be as famous as most who have written since the apostles time , as hereafter may be hinted . in the next place he tells us , what method he will observe in writing his treatise , viz. first , give us an account what he finds of this rite ( as he is pleased to call it ) in the new testament . secondly , how asserted and practised by the antients , with the opinions of the fathers , and decrees of councils . thirdly , how practised and injoined by the church of rome . fourthly , how by the church of england . fifthly , how maintained by some of the presbyterian and independent perswasions . sixthly , how practised and injoined by several of the baptized churches in this nation . then he proceeds to shew , how laying on of hands was us'd in the new testament : 1. in benediction , mark 10.16 . 2. for healing , mark. 6.5 . 3. for conferring the extraordinary gifts of the spirit before baptism , acts 9.17 . after baptism , acts 8.14 . 4. in ordination , acts 6.6 . 1 tim. 4.14 . acts 13.3 . reply . i readily grant what he says about the several sorts of laying on of hands , and the use and end of them , but must needs except against what he speaks concerning the third sort : he affirms that hands were laid upon persons for conferring the extraordinary gifts of the spirit ; and mentions two scriptures for proof , viz. acts 9.17 . and acts 8.14 , 15. in which affirmation he altogether begs the question , and proves nothing , nor removes what has been said to this very point . in this i must withstand him , for he goes too fast . i should be glad could i be an instrument in the hand of christ to rectify their understanding herein who doubt about it ; for they seem to be much mistaken about that text , acts 9.17 . but especially that in acts 8.14 , 15. i shall therefore offer something in the first place to this ; doth not the scripture say plainly in acts 9.17 . that ananias put his hands upon saul , that he might receive his sight ? why should he say then , it was for the extraordinary gifts of the spirit ? if that which is exprest to be the effects of ananias his putting his hands on paul , was the only end of that service , which is according to his own arguings upon acts 8.14 . acts 19.16 . then it was only for his sight ; for it is said he received his sight , but not a word of his receiving the holy ghost , when he laid his hand upon him : that he was sent to saul , that he might receive the spirit , is granted ; but whether by laying on of hands , or some other means , is yet to be proved : and this being an extraordinary case , and different from that in acts 8.14 , 15. viz. ananias his laying hands on saul as a blind man , that he might receive his sight ( which answers to that in mark 16.18 . ) and peter and john laying their hands on them in acts 8.14 . as on baptized believers as such , for their receiving the holy spirit , makes nothing to the controversy depending , tho mr. d. hath put them together , as if the subject , manner , and end , were one and the same . but secondly , to proceed to that scripture acts 8.14 . where mention is made of peter and john's laying their hands on baptized believers in samaria , which our brethren affirm was also to confer the extraordinary gifts of the spirit ; but how much they are mistaken herein , shall be examined : since it appears not that the apostles at jerusalem did either send peter and john to samaria upon that account , or that they laid their hands upon those believing samaritans to that only end , 't is very strange mr. d. or others should affirm any such thing ; therefore to prevent this mistake , let us once again examine these texts ; now when the apostles , which were at jerusalem , heard that samaria had received the word of god , they sent unto them peter and john , who when they were come down , prayed for them that they might receive the holy spirit , ( 't is not said the extraordinary gifts , but the holy spirit , those you see are the express words ) for as yet ( saith the text ) he was fallen upon none of them , only they were baptized in the name of the lord jesus : then laid they their hands on them , and they received the holy ghost , vers . 14 , 25. i know 't is objected from the following words , that the spirit came upon them in some visible or extraordinary manner , because simon saw , that thro' laying on of the apostles hands the holy spirit was given . this is only a supposition : for who can tell what kind of manifestations of the spirit might appear in them , to convince simon that they had the holy spirit ? the text doth not say , they either spake with tongues , or wrought miracles . but if for arguments sake , we should grant they receiv'd the spirit in some extraordinary manner , as those in acts 19. it would not follow , that this was the absolute end of this service ; for if we may reason as they and others have done after this manner , that what was the effects of their laying their hands upon them , was the end why they laid on their hands , and that end is by none attained in these days , therefore laying on of hands is not practicable in these days ; we shall shew you the sad consequences and absurdities that would follow such an inference . to proceed , 't is said acts 4.31 . that when the apostles had prayed , the place was shaken where they were assembled ; now mark , because this miracle was wrought as the effect of their praying , can it be thought that was the end of prayer , or that we must not pray because no such effects are wrought now ? and when philip had baptized the eunuch , acts 8.39 . 't is said the spirit caught away philip , that the eunuch saw him no more : what a strange thing was this that followed baptism ? but now because this miracle followed as the effect of that administration then , shall we conclude it was the end of the ordinance of baptism ? but again in acts 10.44 . while peter was preaching the word to cornelius , and unto those that were in his house , 't is said , the holy ghost fell on all them that heard the word , so that they spake with tongues , &c. now shall we say , the extraordinary gifts of the spirit , or miracles , were the end of preaching , because such kind of effects followed preaching ? surely none will argue so , that understand themselves : for if that was the end of preaching , because it was the effect that followed , and that effect now never following , we may say as many do , preaching is ceased , if he and others argue right : for such and such extraordinary gifts of the spirit followed ( say they ) when baptized believers did come under laying on of hands in the apostles days , and these gifts are not given now ; therefore that ordinance is ceased , it being only for the confirmation of the gospel . now say i , by the same argument , all the institutions of christ may be denied , as well as laying on of hands : as first , meeting and assembling together ; see acts 2.1 . 't is said , they were all met together with one accord in one place , and suddenly there came a sound from heaven as of a rushing wind , and it filled all the house where they were sitting . vers . 2. and there appeared unto them cloven tongues like fire , and sat upon each of them . vers . 3. and they were all filled with the holy ghost , and began to speak with tongues as the spirit gave them utterance . here is no mention of any other ordinance , save only assembling together , god graciously being pleased first to confirm the time of worship under the gospel , viz. the first day of the week , for so was the day of pentecost , as tradition has handed it down : and mind what effects followed . but , first , 't is not so now , shall we therefore assemble together no more ? * secondly , when the apostles prayed , the house was shaken , but 't is not so now ; doth prayer therefore cease to be a duty ? thirdly , when christ was baptized , there was a voice heard from heaven , saying , this is my beloved son , in whom i am well pleased ; and the spirit came down in likeness of a dove . and when the eunuch was baptized , the spirit caught away philip ; but such effects follow not now when persons are baptized ; ergo it's not the duty of any to be baptized now , if theirs be right reason . fourthly , peter preached to the jews , acts 2. and at one sermon three thousand were converted : and he preached to cornelius , acts 10. and while he preached , the holy spirit came upon them that heard the word , that they spake with tongues , and magnified god , but such effects as these follow not now when we preach ; ergo no man is authorized to preach now , by their arguing . fifthly , when paul laid his hands on those baptized believers , acts 19. the holy spirit came upon them , and they spake with tongues , &c. but these effects follow not now when baptized believers have hands laid upon them ; must we therefore lay hands no more ? surely we have no more reason to neglect or lay this aside , than we have all the other ordinances , considering the like effects followed them respectively , as well as laying on of hands : but contrariwise i must needs say , instead of being stumbled , or weakned in my faith and practice concerning laying on of hands , from the consideration of those extraordinary gifts of the spirit being the effects that followed once or twice as exprest in the scripture , that i am thereby abundantly confirmed , and established in it , and that because i find every gospel-ordinance and institution of christ was in the primitive time more or less confirmed , according to heb. 2.4 . by signs , wonders , and divers miracles , and gifts of the holy ghost , according to his own will. and finding this ordinance of imposition of hands , so visibly owned by jehovah , and wonderfully confirmed by the extraordinary gifts of the spirit , like as assembling together , prayer , preaching , and baptizing hath been ; it is , i say , of an establishing nature to me . and i see no ground to except against this ordinance more than any of the other , notwithstanding what ever hath been said or written against it from hence . and because i know it has stumbled many , that the end of laying on of hands , acts 8.19 . was for the extraordinary gifts of the spirit , i shall be the larger upon this particular , fully to remove and take off this objection , which in part has already been done . but to proceed , i affirm again that the end of that laying on of hands , acts 8.14 , 15. and acts 19.6 . was not for the extraordinary gifts of the spirit , and i argue thus : first , because it was never propounded as the end of it , neither can it be prov'd it was . what can they instance in the case , since what they mention of such and such effects which followed , proves nothing in the least ? secondly , it could not be for the extraordinary gifts of the spirit , or miracles , because not promised unto baptized believers as such , nor was it ever given but to some particular persons ; only i grant , the holy spirit is promised to all , as he is the comforter , according to john 14.16 . if ye love me , keep my commandments . and i will pray the father , and he shall send you another comforter , even the spirit of truth , which shall abide with you for ever . all the disciples of christ who believe , and are baptized , have the spirit promised to them , as further might be made appear , act. 2.38 . then said peter , repent , and be baptized every one of you in the name of jesus christ for the remission of sins , and ye shall receive the gift of the holy spirit ; for the promise is to you , and to your children , and to all that are afar off , even as many as the lord our god shall call . the spirit being so plainly promised to all that were obedient to jesus christ , or the called of god , the apostles that were at jerusalem , hearing how god had called by his blessed word and spirit , the samaritans to obedience , they well knew , and were assured that the holy spirit , the comforter , was their right , promise and privilege , as well as any other gospel-believers ; and therefore sent them peter and john , that they might receive ( through the use of that holy ordinance ) the promise of the father : and upon consideration that the samaritans were gentiles , or a mixt people , or such as were not of the seed of abraham according to the flesh , and some of the first of the gentile race that were called by the preaching of the gospel , jehovah was pleased to give some visible sign and demonstration of his receiving them into his grace and favour , to satisfy any of the jewish disciples that might doubt concerning the extent of the blessings of christ and the gospel : for palpable it is that for some time after the death and resurrection of christ , few of the apostles themselves understood the glorious intent and purpose of the almighty , in bringing in the gentiles , making them fellow-heirs , and of the same body , , and partakers of his promise in christ , through the gospel , eph. 3.6 . this i conceive to be one reason , why god so visibly own'd the ordinance of laying on of hands when administred , as well as for the confirmation of the ordinance it self ; and that christ might convince them he had made good his promise , john 14.16 . but if you will still say , that the reason , end , or cause why peter and john did lay their hands on those baptized believers , was not for the spirit , the comforter , as so considered , but for the extraordinary gifts thereof , i shall proceed to a third reason ; and thus i argue : thirdly , either peter and john , when they laid their hands on those believers , and prayed for the spirit , prayed in faith , or not in faith : if in faith , then they had ( i presume ) some ground or promise of god and christ , to build their faith upon , as to what they prayed for : but if it was for the extraordinary gifts of the spirit , as some affirm , where shall we find any such promise that they might ground their faith upon ? and is it not sinful to pray for that which god has no where promised , considering what the scripture saith , rom. 14.23 ? there are divers promises , as hath been hinted , made by god of giving the spirit , i grant , but not the extraordinary gifts † . god promised , he would pour out his spirit on his servants and hand-maids ; and our lord jesus in john 14.16 . promised , the comforter to all that love him , and keep his commandments : and in acts 2.38 . it is promised to all that repent , and are baptized ; and doubtless it was by virtue of these premisses , or promises of the like nature , that peter and john prayed , and laid their hands on those believers in samaria , and paul on those at ephesus , acts 19. or else shew us what ground or promise they had . if you say , the extraordinary gifts of the spirit were promised ; then say i , they were promised to persons of such or such a name , or so or so qualified . now surely none will say , to persons of such or such a name ; therefore it must be promised to persons so or so qualified , and those qualifications also must be known : if the qualifications be not repentance , faith , and baptism , then assign what they are : if you say , faith and repentance be the qualifications ; then say i , the promise of the extraordinary gift is made to every christian man and woman ; yea and every sincere believer must receive those gifts , or god doth fail of his promise : for i am sure there is not one soul that is a believer indeed , having obeyed from the heart the form of doctrine taught and delivered to the saints , but hath more or less received the spirit of god , according to the promise or promises made to them as persons so and so qualified or called , as hath already been minded . fourthly , the end of that laying on of hands , acts 8. could not be for the extraordinary , gifts of the spirit , because those extraordinary gifts , or miracles , serve not for them that believe , but for them that believe not . now can any think , peter and john were sent by the apostles from jerusalem to those that had received the word , and were baptized in samaria , for the profit and benefit only of the unbelievers there , that they , viz. such as did not believe in samaria , might by beholding the miracles , or extraordinary gifts of the spirit given to them that did believe , be convinced that jesus was the christ ? surely no man can think , or imagine such a thing , especially considering the text says plainly , they were sent to them that had received the word , and were baptized ; sent for their particular comfort , and further consolation in christ jesus , that so they might stand compleat in the whole will of god , and might be made partakers of the spirit of promise made to every believing soul baptized , acts 2.38 . for as much as it was their right , and they stood in great need of it , as all poor souls do who enter themselves under christ's banner : for as our lord jesus , after he was baptized , had the spirit descending upon him , and was straightway exposed to temptation from the devil ; even so are all his followers , when they take up the profession of the gospel , to expect to meet with sore trials , temptations , and afflictions , and therefore have need of more of the spirit to strengthen , encourage , support , and comfort them , and to give them further assurance of the love of god , that they may not flag , nor be disheartned , but may be abundantly enabled to overcome all enemies and opposition , and remain faithful to the lord jesus unto the death . to this end doubtless the apostles sent peter and john from jerusalem ; who when they came , pray'd and lay'd their hands upon those men and women baptized , even for the holy spirit of promise , for their particular profit , comfort and benefit , and not for extraordinary gifts or miracles , which was ( 't is plain from heb. 2.4 . ) for the confirmation of the gospel to them that believe not , ( according to 1 cor. 14.22 . ) wherefore tongues are for a sign , not to them that believe , but to them that believe not ; but prophesying serveth not for them that believe not , but them which believe . fifthly ; this being so , it could not be for the extraordinary gifts of the spirit , that the apostles laid their hands on those in samaria , because there was no need of further miracles , forasmuch as philip had wrought such mighty miracles and wonders in that city before , in so much that they were all convinced ; yea the very sorcerer himself believed , and continued with philip , and wondred , beholding the miracles and signs which were done , acts 8.13 . surely the apostles at jerusalem hearing of those things , and how the people , yea the whole city , were convinced and satisfied that jesus was the christ , would never have sent peter and john to do that work which was so effectually done before by philip ; and therefore i conclude , that that laying on of hands acts 8. was not for tongues , miracles , or the extraordinary gifts of the spirit , as our brethren affirm : and this being so , my work is near done already ; for if they miss in giving us a true account how laying on of hands was used in the new testament , they miss in the main case of all ; and if that laying on of hands , acts 8.14 , 15. and acts 19. was not for the extraordinary gifts of the spirit , the greatest objection is answered , and the chief stumbling-block taken out of the way of god's people : for if prayer , and laying on of hands was practised upon baptized believers as such , as a principle of christ's doctrine , for the promised spirit , the comforter as so considered , which is the absolute right , portion , and privilege of every believing soul to the end of the world , then doubtless the ordinance must needs remain in full force and virtue as god's way , means , or method of conveyance of the said spirit to all his chosen always , even until the end . but because i shall have occasion to speak more to this anon , i forbear inlarging upon it here . chap. ii. shewing that tho this holy institution of christ hath been corrupted by antichrist , yet it ought not therefore to be rejected . mr. danvers , pag. 6. proceeds to shew how laying on of hands has been asserted by the antients , and by the canons and decrees of several councils ; pag. 15. how by the church of rome ; pag. 17. how by the church of england ; pag. 24. how asserted by some both of the presbyterian and independent perswasion , &c. what earnings or advantage he could propound to himself by filling up so many pages in his book with stories of this kind , i know not . many ( as i am informed , and some in my owm hearing ) do judg what he has done in this respect , makes more against himself than us ; nay some , who are for this ordinance , seem to be much confirmed by what he has said concerning antiquity in respect thereof , and look upon themselves as beholden to mr. danvers for his pains in searching into authors , and in producing so much , both from antient and modern writers , for laying on of hands as immediately following baptism , and as necessary to church-communion : and i must confess , i did not think so much could have been produced from authors and antiquity in the case , as i perceive there may , having through his means , according as i am capable , made some search ; tho i must say , if there were ten times more to be urged on that account , had we not the authority of god's word to warrant our practice , it would signify nothing : for we will say with ignatius ; whosoever speaks more than is written , altho he fast , altho he keep his virginity , altho he work miracles , altho he prophesy , yet let him seem to thee a wolf amongst the sheep : epist . ad hierom. but to proceed , i wonder mr. danvers should condemn , and wholly cast away laying on of hands upon baptized believers , and have nothing to do with it , because it had been corrupted by the false church ; the subject , and manner of administration being quite altered , and changed ; the ordinance , or pure institution being turned into abominable superstition : may he not as well cast away baptism and the lord's supper also , since they have been every way as much corrupted , changed , and polluted as this ? nay , what ordinance has not ? our work is to discover , and remove all popish additions and pollutions , which in the days of darkness crept in , that so we may see every institution shining forth in its primitive purity and splendor ; and not reject any ordinance of christ , because polluted by antichrist . what tho ( as he said ) those popes , councils , and fathers , that enjoined and imposed infants baptism for an ordinance of christ , enjoined that of confirming infants ? reply . if it was as early corrupted , altered , and changed as baptism , ought we not , since god has given us the light of his word and spirit , to recover it from those corruptions as well as baptism ? infants baptism we all say , is a popish tradition , or humane innovation ; yet is baptism christ's ordinance : so in like manner we say , is laying on of hands upon infants , or such as have only been baptized in infancy , a meer popish rite , and innovation : yet laying on of hands upon baptized believers as such , is an ordinance of christ , as divers worthy men have clearly proved from god's word ▪ and tho the antient fathers and councils he speaks of , together with those of the church of rome and england , do wholly fly unto tradition , to prove their practice of laying on of hands upon children ; this will no more weaken our practice of laying on of hands upon baptized believers , than their flying to tradition , and usage of the church , to prove their infants baptism , weakens our practice of baptizing believers . moreover , those of the false church , who wholly make use of tradition to prove their pedobaptism , might without doubt , had god been pleased to open their eyes , seen that baptism was a divine institution practised by the apostles ; even so might they also have easily seen , that that laying on of hands practised by the apostles next after baptism , was christ's holy appointment ; tho they could not find their ridiculous rite , and popish ceremony of confirming children so to be , there being not the least word of god for it . but from what our opponents say of authors , i observe , that in the antichristian church , ever since the apostacy from the good old way of the gospel , there has been somewhat practised and kept up in the room and imitation of that laying on of hands ( instituted by christ , and practised by the apostles ) upon baptized believers as such , and as necessary to church-communion , as well as they have kept up something they call baptism , in imitation of the true baptism . and 't is evident , that as the romish church has abominably corrupted the ordinance of baptism as to the subject and manner of administration , and added many ridiculous , and superstitious fopperies to it ; even so they have done by laying on of hands : the silver is become dross , and the wine mixed with water , isa . 1.22 . he shall ( saith daniel ) think to change times and laws ( speaking of the little horn ) and they shall be given into his hand , &c. chap. 7.25 . but to proceed , do our brethren utterly detect all those impious forgeries and ceremonies used in baptism , and contended for by those fathers , councils , and corrupt churches they speak of , and so clearly witness against them , for changing the subject , and manner of baptizing ; and yet all the while hold for baptism it self , and faithfully contend for it ; yea and conclude too , notwithstanding those abuses , and corruptions by the antients , and in the false church , baptism all along was maintained ? this i say , rather confirms and proves the thing it self to be an ordinance of jesus christ than otherwise ( tho not as they perform and practise it ) why cannot they do the like concerning that rite of popish confirmation ? we do detect and abominate all those superstitious ceremonies used by them , and witness against them for changing of the subject , viz. from baptized believers to sprinkled infants , or such as were rantised in their infancy ; and yet contend for the thing it self , as practised in the apostles time : and little reason they have to blame us herein ; since the work of reformation , or to labour to reduce ordinances to their primitive purity and lustre , is by all accounted a glorious work ; yea , and it is a full and compleat reformation we all long for , not only for one ordinance to be restored and refined from the dross , and abominable filth of popish traditions , but every appointment and ordinance of christ . mr. danvers , p. 30. ( having given us an account how laying on of hands , or confirmation , has been asserted and practised , by the antients ; by councils ; by the church of rome ; by the church of england ; by some of the independent , and presbyterian perswasion ; and lastly , by some of the baptized churches ) he comes to examine upon what ground such a great ordinance has been , and is enjoined . reply . doubtless it concerns us all to see what ground , or scripture-warrant we have for whatever we do , or is done in the worship and service of god ; and as to confirmation or laying on of hands , as asserted and practised by some he speaks of , i marvel not that they leave the scripture , and fly to tradition : for first , as to that which the popish church calls an ordinance of jesus christ , 't is so blasphemous and ridiculous ( as he well observes ) that the very naming of the particulars thereof may fully detect the folly and impiety of it ; whether respecting the name , which is called chrysm , vnction , perfection , &c. or the nature , which is done by putting the sign of the cross , with the bishop's finger , in the forehead of the confirmed , with these words : i sign thee with the sign of the cross , and with the chrysm of salvation , in the name of the father , son , and holy spirit ; the party being in a white garment , his head bound with linen , his hair cut , and attended with gossips , or sureties ; this is ( saith mr. danvers ) what several popes and councils have by their canons and decrees determined , and enjoined as the great sacrament of confirmation , pag. 3. reply . well might hommius tell us , that it is not only contrary to the scriptures , but blasphemous and idolatrous , and the vain invention of superstitious men. and well might tilenus call it , an excrement of antichrist : and amesius say , the reasons given for the same by the papists , are both empty , and vain ; and mr. calvin cry out against it , as is minded by mr. danvers . to which i might add a passage out of a treatise of mr. hanmer , a presbyterian , who tho very clear as touching laying on of hands upon adult persons baptized before they are admitted to the lord's table , yet cries down the papists practice herein in respect of manner and form ; they use ( saith he ) anointing with chrysm , a compound of oil and balsam , consecrated by the bishop ; which as it was never instituted by christ nor his apostles , so saith he ( as some affirm ) it had its original from calixtus bishop of rome , anno 218 , who ordained confirmation to be performed with chrysm , which before was done with imposition of hands without chrysm . and further he speaks of the form , which ( saith he ) they make to lie in these words : consigno te signo crucis , & confirmo te chrysmate salutis , in nomine patris , & filii , & spiritus sancti : i sign thee with the sign of the cross , and confirm thee with the chrysm of salvation , in the name of the father , son , and holy ghost ; a meer humane invention and device ( saith mr. hanmer ) that has not the least shadow for it from the scripture * . also another exception he brings against the popish way of laying on of hands , viz. in respect of the subject , they confirming infants , when according to the apostolical institution it belongs only to such as are adult . and it appears that calvin from hence bore his witness against confirmation , viz. in respect of the abuse and corruption of it , as appears in his institut . lib. 4. cap. 19. to which agrees the testimony of chemnitius : our men ( saith he ) have often shewed , that the rite of confirmation , if the unprofitable superstitious traditions , and such as are repugnant to the scripture , were removed , may piously be used to the edification of the church , according to the consent of the scripture . exercitat . upon confirm . pag. 65. that calvin owned confirmation , or laying on of hands , to be a divine institution , take his own words : nam neque satis pro sua utilitate commendari potest sanctum hoc institutum , nec papistae satis exprobari tam flagitiosa corruptela , quod illud in pueriles vertendo ineptias , non modo sustulerunt è medio , sed eo quoque ad impurae & impiae superstitionis praetextum turpiter sunt abusi . for neither can this holy institution ( saith he ) be enough commended for its vtility , nor the papists be sufficiently upbraided with their so flagitious corruption of it , that by turning of it into childish fopperies , they have not only taken it away , but have also so far shamefully abused it , for a colour of an impure and impious superstition . and further he saith : adulterinam enim illam confirmationem , quam in ejus locum surrogarunt , instar meretricis , magno ceremoniarum splendore , multisque pomparum fucis , sine modo ornant . for they do beyond measure deck that adulterous confirmation , which they have substituted in its room , like a harlot , with great splendor of ceremonies . if therefore ( saith that worthy author in his said excercitat . p. 51. ) confirmation shall be drained from these mixtures of humane inventions that have for a long time so defaced and deformed it , viz. not called it a sacrament ; if their popish matter ( both remota , and proxima ) of anointing with consecrated chrysm the forehead of the confirmed in the form of a cross , be removed ; if neither infants nor children , who are not yet arrived to years of discretion , be admitted , but such as are adult , who are able to give an account of their faith , and the work of grace upon their hearts ; finally if those feigned effects , mentioned by them as the end and use of it , together with those idle additions that have betided it in the declining times of the church , be rejected and cast off ; and if done only with prayer and laying on of hands , for the admission of persons as full members , to the enjoyment of all church-privileges , as most agreeable to that of the apostolical and primitive times ; it will ( saith he ) i conceive be found to be exceeding useful and advantageous , as a thing requisite , if not necessary to a right reformation , and the reducing of the churches of christ to their native beauty , and primitive purest state and constitution , &c. and that it might appear it was not only his own judgment , together with calvin , and chemnitius , he produceth several other eminent lights of the reformed churches , viz. peter martyr , the divines of leyden , pareus , rivet , peter du moulin , didoclavius , as all witnessing to laying on of hands upon the baptized as such , as an apostolical institution , and that which ought to be practised by the churches of christ , being refined from all popish corruptions and additions , as the best expedient , and readiest way to a happy reformation , according to the primitive pattern . to which i might add mr. caryl , mr. baxter , mr. ralph venning , and mr. g. hughes , who all speak the same things concerning confirmation , as may be seen in their epistles to the forementioned book of mr. hanmers , in commendation , and approbation thereof : and indeed to see how clear they be in their understandings concerning this ordinance of laying on of hands , and how learnedly and judiciously they have laboured to recover it from those popish mixtures , and cursed pollutions of the romish church , hath been of a refreshing nature unto me ; tho i can't but admire in the mean while , they should still remain so blind and dark concerning baptism , not perceiving how that also hath been as vilely corrupted and changed from the apostolical institution , in respect of the subject and manner of administration , as well as in regard of those idle and ridiculous forgeries and additions of chrysms . consignations , albes , salt , spittle , sureties , &c. which they witness against . now were but their eyes so opened as to recover and drain baptism from popish corruptions or alterations upon this account also , how would it add to the beauty and perfection of their confirmation and reformation , ( provided according to their light they would also get into the practice of both ) and what glorious churches might they soon come to be , yea excel many of the baptized congregations in respect of the plain form , order , and constitution of the house of god according to the primitive pattern ? but to proceed , there are few , or none as i can gather , do oppose this ordinance save some of the baptists , of which mr. danvers may be reckoned the chief ; for besides these modern writers , already mentioned , who speak so fully concerning laying on of hands with prayer to god for more of his holy spirit of promise , and as an orderly admission unto church-communion , the perswasion or judgment of the assembly of divines concerning this ordinance , i might also produce how clearly they agree with the forementioned presbyterian and independent ministers herein , as you may see in their annotations on heb. 6. but no more of this at present , lest we too far digress from the matter in hand ; what we have here said , is in answer to mr. danvers , in respect of the rite it self , or thing called confirmation , and how to be rejected ( as we have a cloud of witnesses agreeing with us herein ) and how to be maintained , owned , and practised by the churches of christ . i shall now return to mr. danvers , pag. 32. he having in pag. 31. shewed us how blasphemous and abominable a thing the rite of confirmation is , as asserted by the antients , and decrees of general councils , and practised by corrupt churches ; in the next place he comes to enquire what credit or authority the fathers or doctors are of that witness to it , whose authority he labours to disprove , calling them suborned witnesses and knights of the post . chap. iii shewing who the antients are , and of their credit and authority who have born witness to laying on of hands . admit we grant what mr. danvers speaks concerning dionysius the areopagite , and the decretal epistles of the first popes , to be impious lies and forgeries , shall we therefore conclude they are all suborned witnesses . viz. the antients who have written concerning laying on of hands ? surely many of the fathers who have born witness thereunto , are generally received , and their authority approved as the best of human writers : what say you to tertullian , shall we call him a knight of the post ? take his testimony : ( a.d. 200. de bapt. c. 6. ) manus imponitur per benedictionem , advocans & invitans spiritum sanctum ; tunc ille sanctissimus spiritus super emundata , & benedicta corpora , libens à patre descendit . after baptism the hand is imposed by blessing , and calling and inviting of the holy spirit , who willingly descends from the father on the bodies that are cleansed and blessed . moreover he saith : it is the fleshly , or outward act of baptism , that we are dipt in water ; the spiritual effects , that we are freed from our sins : then follows laying on of hands , the dispenser inviting the spirit of god by prayer . and being cleansed by baptismal water ( saith he ) we are disposed for the holy spirit , under the hands of the angel of the church . and further , speaking concerning the happy state of the church in this day , he saith , ( de script . cap. 36. ) she believeth in god , she signs with water ( that is , baptizeth ) she clothes with the spirit , ( viz. by imposition of hands ) she feeds with the eucharist , and exhorts to martyrdom ; and against this order or institution she receives no man. another witness i shall call in , shall be eusebius ( not the pope of that name ) but eusebius pamphilus , who lived in the time of constantinus magnus the emperor , about three hundred years after christ ; he certifies fully to our purpose , ( lib. 7. c. 2. ) that the antient manner of receiving members into the church , was with prayer , and laying on of hands . doubtless by calling it the antient manner , he must needs refer to the apostles time . again , eusebius declareth , ( lib. 6. c. 26. ) that one novatus being sick was baptized , if it may be called a baptism ( saith he ) which he received , for he obtained not after his recovery that which he should have done by the canon of the church , to wit confirmation by the hands of the bishop ; which having not obtained , how can he be supposed to have received the holy spirit ? this was about the year 260. 't is also to be noted , that in neither of those places , nor any where else in eusebius , is the least mention made of crossing , or chrysm , in the administration of this ordinance . cyprian shall be the next , whom none i suppose take for a suborned witness : having urged that of the apostles going to samaria , to impose hands on those that philip had baptized , ( saith he ) which custom is also descended to us , that they who are baptized , might be brought by the rulers of the church , and by prayer , and imposition of hands obtain the holy ghost . again saith st. cyprian , ( ep. ad steph. de haereticis , ep. 72. ) it is of no purpose to lay hands on them to receive the holy spirit , unless they receive the baptism of the church . i might produce origen , in his 7th homily upon ezekiel , who speaks concerning it . also hierom , who answers this question , viz. why he that is baptized in the church , doth not receive the holy ghost , but by imposition of hands , saith he ( dial. ad lucifer . ) this observation for the honour of the priesthood , did descend from the scriptures ; if you ask me where it is written ? 't is answered , in actibus apostolorum , in the acts of the apostles . ambrose is cited by mr. danvers himself ; with augustin , and others , whose authority is not questioned : to which i might add chrysostom , theodoret , &c. several others , yea many might be produced , besides those he calls suborned witnesses ; and yet have we far better authors and witnesses to defend this sacred truth ; for we have the authority of our lord jesus christ , 't is left on record amongst the first principles of his doctrine ; we have the testimony of the apostles peter and john ; and one not inferior to them , viz. blessed st. paul , ( heb. 5. 12. and 6. 1 , 2. ) as hath , and shall ( god assisting ) be made further evident : and upon no better authority , i must confess , is this sacred ordinance imposed upon us . but now to speak more directly to mr. danvers , what he insists on in pag. 33. about the rite of confirmation , as practised in the church of rome , and as corrupted from the pure institution , we readily grant it is of no better authority than infants baptism . and as touching what he speaks of rivet , ( controv. tom. 2. exercit. p. 44. ) that it was neither instituted by christ , nor his apostles , 't is spoken with respect of the popish manner with chrysm , and other ridiculous ceremonies , which was before done with prayer and imposition of hands without chrysm : they did , saith mr. baxter , make haste to corrupt it ; they quickly introduced the crosses , and chrysm ; but from the beginning it was not so . and as to what he says concerning ambrose , jerom , augustin , and some others , it is granted , they lived in those times when the church was adulterated , and the holy appointments of christ corrupted , and changed from their primitive purity ; yet this makes no more against the holy ordinance of laying on of hands , than it doth against baptism , and the supper of our lord , &c. as i have already shewed . all that mr. danvers hath said hitherto of tradition , and fathers , makes only against the church of rome and england , and others who have drunk of the whores cup ; those things which they cry up for apostolical traditions , are nought else save meer human innovations , and cursed inventions of corrupt men. i shall close this with a passage of dr. jer. taylor , who treating about laying on of hands upon baptized persons as such , saith , this was antient , and long before popery entred into the world ; and that this rite has been more abused by popery than by any thing . as to what mr. danvers speaks of the waldenses , that the true ones were against imposition of hands ; if that be true , yet it must be understood of the popish confirmation , which they disowned as a sacrament , accompanied with ceremonies ; for so i find they express themselves : such a confirmation , i grant , they witness against , as being none of christ's institution , but introduced by the devil's instigation ; 't was the corruption of it , and not the thing it self , doubtless they witness against : but that they owned not laying on of hands at all after baptism , before admission was granted to the lord's table , i judg too hard for any to make appear . but if they were ignorant of this truth , 't is no marvel , considering the day they lived in . object . if it be objected , they with other churches and people he mentions , were much enlightned into the truths of the gospel . answ . that is no good argument , since glorious reformers , and eminent enlightned souls , may notwithstanding lie short of some institution of the almighty , as appears both in the old and new testament : what glorious light had david , solomon , hezekiah , josiah , and many others of the godly kings and prophets in juda ? and yet one thing plainly laid down in the book of the law , they were short in , nay , as some judg , they did not see it , viz. sitting in booths in the feast of the 7th month ; of which we read in nehem. 8. 13 , 14. they found written ( saith the text ) in the law which god commanded by moses , that the children of israel should dwell in booths , in the feast of the seventh month. vers . 15. and all the congregation of them , that were come again out of captivity , made booths , and sate under the booths : for since the days of joshua the son of nun , unto that day , had not the children of israel done so ; and there was very great gladness , verse 47. chap. iv. shewing upon what ground some of the independent and presbyterian perswasion have asserted laying on of hands on baptised persons . in pag. 36. mr. danvers having done with tradition and fathers , he tells us , he will consider the scripture-grounds urged in proof hereof by the independents , and those of the presbyterian perswasion ; in the first place ( which is the principal ) heb. 6.1 , 2. which he saith , mr. hanmer modestly expresses to be but a probable ground . to which i shall give this answer , that tho mr. hanmer uses such a phrase ( viz. calling heb. 6.1 , 2. a probable ground ) he doth not say , 't is but a probable ground ; and those that read his book shall find , that by the testimony of divers famous men , he abundantly endeavours to prove it to be absolutely the laying on of hands intended in that scripture . ( see page 25 , 26. ) and since i find many eminent men speaking so plainly on this account of heb. 6. 1 , 2. and to satisfy some persons herein , and prevent mistakes , take a few instances out of mr. hanmer , as the judgment of several divines upon that text. the first i shall cite is didoclavius , who of three interpretations of this text , mentioned by him , admits of this , cap. 2. viz. laying on of hands after baptism , and before admitted to the lord's table : and gives a reason why it may be called confirmatory ; nempe ratione ecclesiae approbantis , & confirmantis sua approbatione examinatum , ad verum illud ac genuinum confirmationis sacramentum admittentis : ( viz. ) because of the churches approving , and by their approbation confirming of the person examined , and admitting him unto that true and genuine rite of confirmation . the next is major on heb. 6.2 . on this place ( saith he ) all that i have seen ( mark ) understand it of imposition of hands on such as have been baptized only . bullinger . mr. hooker , lib. 5. sect. 6. in his appendix , pag. 3. alledging t.c. thus speaking , tell me , why there should be any such confirmation , seeing no one tittle thereof can be found in scripture ? thus answers ironically , except the epistle to the hebrews , chap. 6. 2. be scripture ; plainly intimating ( saith mr. hanmer ) he thought that place to be a sufficient ground for it , and that to be the meaning of the apostle there . mr. parker , de polit. eccles . lib. 3. c. 15 , 16. refuting the arguments of such as plead for episcopal confirmation , at large assents ( saith our author ) to what is by me delivered . first , he shews the general nature , and end of it , viz. admission of members into the communion of the church , which accordingly was used towards such as were converted . this imposition of hands ( saith he ) heb. 6.2 . is that very ecclesiastical union , by a solemn professing of faith , and admission into the church . secondly , he shews the necessity of it from this text , heb. 6.2 . ( saith mr. hanmer . ) thirdly , that it ought to be done publickly , and before the church : et hic ordo inter gravia negotia agitur , enim de membro recipiendo , publicum hoc est , & publici juris , & ideo non nisi ecclesiae consensu ejusdem , cui adjungendus est competens , perficiendus . this course is to be reckoned among the weighty affairs , it is a publick thing , and of publick right ; for the matter in agitation is concerning the receiving of a member , and therefore not to be performed without the consent of that same church , to which the competent is to be joined . fourthly , he shews the antiquity thereof , and that 't is an apostolical institution , and the practice of the antient church . he further affirms , pag. 28. that piscator so understood heb. 6. 1 , 2. viz. to mean laying on of hands upon the baptized ; also beza , paraeus , and rivet , whose words take as follows ●●●mpositio manuum , cujus mentio fit , heb. 6.2 . referenda est ad solennem baptizatorum benedictionem , quae à pastoribus solebat fieri , eos in christianismi vocationis confirmantibus : imposition of hands , whereof mention is made heb. 6.2 . is to be referred to the solemn benediction of the baptized , which was used to be performed by the pastors , confirming them in the calling of christianity . he mentions the doctors of leyden , shewing this to be their sense upon this text also . calvin , who gives this only as the chief thing intended by the apostle in this place , from hence draws this remarkable inference ; wherein ( saith mr. hanmer ) he plainly declares his apprehensions concerning the original and antiquity of this practice in the church of christ : hic unus locus , &c. this one place ( saith he ) abundantly testifies that the-original of this ceremony , viz. confirmation , or laying on of hands , flow'd from the apostles , which yet afterwards was turned into a superstition ; as the world almost always degenerates from the best institutions into corruption : wherefore to this day this pure institution [ mark ] ought to be retained , but the superstition to be corrected . why should mr. danvers presume to say these men confess the scripture is but a probable ground , and that tradition and antiquity is the more certain ? and again that there is nothing but a faint insinuation from the scripture to ground laying on of hands upon ? what men can speak more fully to a text ? but to proceed , he adds hyperus , who saith , imposition of hands , heb. 6.2 . was in the confirmation of those that had been baptized and rightly instructed , that they might receive the holy spirit . he urgeth several other persons of the same mind , as illyricus , mr. deering , &c. to which i might add what mr. hughes late of plymouth in his ep. to mr. hanmer's book , mentions on this account , speaking of heb. 6.2 . it is by some glorious lights in the church ( saith he ) understood of confirmation , in that phrase of imposition of hands , annexed to baptism , heb. 6. whence it is said , that this abundantly testifies that the original of this ceremony flowed from the apostles . before i proceed , i might cite a passage full to the same purpose , as the judgment of the learned assembly of divines , which take as follows , out of their annotations on heb. 6.2 . laying on of hands , say they , is usually called confirmation ; which stood first , in examining those that had been baptized what progress they had made in christianity . secondly , in praying for them , that god would continue them in the faith , and give them more grace , strengthning them by his holy spirit , they laid their hands upon them : whence the apostolical constitution was called laying on of hands . moreover , what mr. baxter speaks upon this account i can't well omit , confirmat . p. 124 , 125. if the vniversal church of christ ( saith he ) have used prayer , and laying on of hands , as a practice received from the apostles , and no other beginning of it can be found ; then we have no reason to think this ceremony ceased , or to interpret the foresaid scripture contrary to this practice of the vniversal church . but the antecedent is true , ergo . and if any say , anointing and crossing were antient ; i answer ( saith he ) first , that they were as antient in the popish use as the matter of a sacrament , or necessary signs , is not true , nor proved , but frequently disproved by our writers against popish confirmation . secondly , nor can it be proved , that they were as antient as indifferent things . thirdly , we prove the contrary , because they were not in scripture-times , there being no mention of them . fourthly , so that we bring antiquity but to prove the continuance of a scripture-practice , and so to clear the practice of it : but the papists plead fathers for that which the scripture is a stranger unto . i shall close this with reverend mr. hooker : the antient custom of the church ( saith he , eccles . polit. p. 351. ) was , after they had baptized , to add thereto imposition of hands , with effectual prayer for the illumination of god's most holy spirit , to confirm and perfect that which the grace of the said spirit had already begun in baptism : for the means to obtain the graces which god doth bestow , are our prayers ; and our prayers to that intent are available as well for others as for our selves . but to pass by this , i intreat the reader to consider , that tho we have urged the testimony of several authors , who are one with us in the main concerning our practice herein , yet we build not upon men or tradition , but on the word of god ; neither do we suppose any necessity for us to take up new weapons to defend so plain a truth , since our adversaries have been so sufficiently worsted and put to flight by the sword of the spirit , as used by several eminent saints in times past . what we have mentioned of authors , we have been in part forced to by what mr. danvers and others have said of them . and that leads me to what he speaks , pag. 40. of the scripture-grounds on which the baptists have asserted this rite ( as he calls it ) and founded this practice of laying on of hands upon baptized believers , as necessary to church-communion , as before especially held forth , heb. 6.1 , 2. tho not affirmed with that sobriety and modesty , as the other from probability , but rather infallibility , denying fellowship to any that do not receive it , &c. chap. v. shewing how , and upon what ground the baptized churches do assert laying on of hands . how those learned persons he speaks of have writ and asserted laying on of hands from that text , i shall leave to the judicious reader , by considering the instances forecited ; and that they hold it also as necessary to church-communion , might i presume be made manifest , but that is not our present work , but rather to make the thing it self appear to be an ordinance of jesus christ ; and in order to this , those two particulars , or principles mr. danvers lays down we will consider , viz. first , that to every ordinance of christ there must be some plain positive word of institution to confirm it ; and not only human tradition , or far-fetcht consequences and inferences , such as the many volumes written of circumcision , and federal holiness , to assert infants baptism to be an ordinance of christ , which no ordinary capacity can reach , and only men of parts and abilities can trace , and follow in their meanders . secondly , that to practise any thing in the worship of god for an ordinance of his , without an institution , is will-worship and superstition , &c. answ . the great text urged for this institution , he says , is heb. 6.1 , 2. therefore leaving the principles of the doctrine of christ , let us go on to perfection , not laying again the foundation of repentance from dead works , and of faith towards god , of the doctrine of baptisms , laying on of hands , &c. this is the text affirmed , saith he , to be the great charter of the church , for this point of faith and practice ; but how to find the least warrant for the same there , he says we see not : if it was indeed said , let all baptized believers have hands laid upon them , with as much plainness , as let all believers be baptized , mat. 28.29 . acts 10.43 . or , let all baptized believers eat the lord's supper , 1 cor. 11.24 . acts 2.41 . it was something to the purpose . answ . first , we grant that to every ordinance of christ there must be some word of institution , and that such far-fetch consequence , as he minds , will not do , or be sufficient : but that every institution must be laid down in such plain positive words , as he seems to affirm , viz. let all baptized believers have hands laid upon them , i deny , it being none of our principle i judg , nor theirs neither ; since they practise such things as institutions of christ , which are no where in so many plain positive words commanded , as may hereafter be shewed . but as to the other thing he minds , we do agree with him in that matter , and say , whatsoever is done in the worship and service of god , without an institution , is will-worship ; and you shall see that our principles agree and comport with all those honest protestant principles concerning what we have to say further about laying on of hands , &c. but to reply to what he says concerning heb. 6. it matters not whether it be heb. 5.12 . or heb. 6.1 , 2. or acts 8.16 , 17. or acts 19.6 . or any other scripture , that is the chief text urged to prove laying on of hands an ordinance and institution of jesus christ ; provided that the scripture urged on this account , will prove it so to be . but whereas he says he finds not the least warrant for the same , i somewhat marvel at it , considering what has been formerly written , and proved from that text , by several worthy and able men , whose books he , nor none else have ever yet answered . but it seems he would have it said in so many plain words , let all baptized believers have hands laid upon them , or else all is just nothing that is asserted . but is it in mat. 28.19 . or acts 10.48 . said in so many plain words , let all believers be baptized ? 't is not so read in my bible . nay , and i affirm , that from mat. 28.19 , 20. none can prove that all believers ought to be baptized in water , without making use of some inference , or some other text of scripture to prove it , for as much as water is not exprest or mentioned there . suppose a quaker should tell you , the apostles had power given them to baptize with the holy ghost , and that christ commanded them to baptize all those that were taught , or discipled , with the spirit , and that it intends not water in the least ; what would you say or do to refute him ? do you think you should not need some consequence or other , or help from some other scripture , to prove 't is water which is intended there ? but again , secondly ; is it said in 1 cor. 11.24 . in so many plain words , let all believers eat the lord's supper , or in acts 2.41 , 42 ? the pedobaptists say , how can you prove by so many plain words , that women received the lord's supper ? i grant 't is easy to prove they did , yet when they demand such plain texts for it , how do you answer them ? is it not by inferences ? and i see not how such answers do in the least betray the truth , or the justice of our cause ; as do not our answers to such queries so usually brought by those that assert pedobaptism confute us , as you are pleased to say p. 54. for we are not in the least against drawing of inferences , or natural consequences from the scripture . and would not you allow any pedobaptist to urge a text of scripture , and infer what he will from it for his practice , provided it may naturally be infer'd or drawn from the premises or text he brings ? surely you , as well as we , will readily give him that liberty . but when men shall mention scriptures to prove their principles or practice by , and infer this or that from them , to the palpable wronging and wresting of the text , it being as far from the intent of the spirit of god therein as the east is from the west , as the consequences and inferences brought from circumcision , and federal holiness , to prove infants baptism ; they are such kind of inferences we declare against . but we need not trouble our selves with things of this nature , having the holy scriptures so plain for our practice , as acts 8.17 . acts 19.6 . and heb. 6.1 , 2. where it is called a foundation-principle of the doctrine of christ . to this he says in p. 42. by way of concession , that laying on of hands is a principle of the doctrine of christ . but then he says , it must be such a laying on of hands as is somewhere taught or practised ; but such a laying on of hands upon all baptized believers , we find no where taught or practised : jesus christ had no hands laid upon him by john baptist , after he baptized him ; neither did he give one word of it in his commission upon his ascension ; neither do we read that the church of the hebrews practised any such thing ; for there is no mention that the 120 had hands laid on them , nor the 3000 in acts 2. or 5000 in acts 4. after their baptism , before they broke bread ; neither do we find the least of it in any other churches in the new testament ; neither in samaria by philip , nor corinth , philippi , colossia , thessalonica , rome , the churches of galatia , the churches in asia , smyrna , thyatira , pergamos , sardis , philadelphia , no nor in ephesus , it is true paul laid his hands upon twelve of their number upon another occasion , as peter and john did in samaria , &c. answ . he has said here a great deal , and refuted us with as good arguments as the scots-man refuted bellarmin : what is here more than meer affirmations ? he acknowledges there is a laying on of hands which is called a principle of christ's doctrine , but he says it must be such a one as is somewhere taught and practised ; but he is bold to say , this never was . answ . where is that laying on of hands taught , which he affirms to be a principle of christ's doctrine ? not that i question it , i believe it was taught , tho not as one of the first oracles of god , or beginning principles of christ's doctrine ; yet where does he find laying on of hands on officers taught ? let him not be too confident ; for that scripture , affirmed by him to be a full precept for it , 1 tim. 5.22 . is very doubtful * what laying on of hands is mentioned there . mr. † baxter saith , some think by it is meant imposition of hands in confirmation , some in ordination , and some for absolution . let all men here consider his partiality ; is this a precept in so many words , lay hands on all officers ? whereas the word officer , or elder , is not mentioned in the text , or verse , before nor after , nor elsewhere throughout that fifth chapter : we must therefore have recourse to other scriptures in the case of officers , which are full precedents for it , as acts 13.3 . and 6.6 . as we compare heb. 6.2 . acts 8.15 , 17. and 19.6 . for the clearing the truth we contend for , comparing scripture with scripture . but secondly , the words are rather in themselves a caution or prohibition than otherwise ; will he call this a full precept ? the most he can assert from hence is this , that the words do imply that timothy was to lay hands on some body , otherwise no room for those expressions ; but then what kind of laying on of hands he intends is the question ; whether it be only one sort , or more , from hence it may be hard to decide . may we not conclude paul's counsel to timothy thus far comprehensive , viz. do not lay hands suddenly on any man , neither to office , let them first be proved , 1 tim. 3.10 . nor upon persons baptized as such , they must first be taught , or instructed in the truth they are about to practise ; which may be gathered from mat. 28.20 . heb. 5.12 . they must be so taught , and the truth so explained , that persons may obey the same in faith , and with understanding . thirdly , this must needs be granted on all hands , that without some inference , or help of other scripture , laying on of hands for ordination cannot be proved from this text , which mr. danvers will not admit us to do ; we must have every principle of christ's doctrine in so many plain words , and from christ's own mouth too , or else 't is no institution . object . but may be , some will say , he urges other scriptures to prove laying on of hands on officers , pag. 54. acts 6.6 . & 13.3 , &c. answ . granted , yet those are only brought as examples ( for so indeed they are ) and not precepts ; and there is none urged by him to prove it commanded , save that we have spoken to , 1 tim. 5.22 . and what can be produced save clear precedents on that account , i know not . but now as to imposition of hands on baptized believers as such , we have not only clear examples , but also the scripture shews it was taught as a positive command and institution of jesus christ , or what was commanded by him ; which i shall fully shew from heb. 6.1 , 2. where the apostle writing of the six principles , or foundation-doctrines of christ , uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 1st verse , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 2d verse , that is word and doctrine ; so this of laying on of hands , amongst other principles , the apostle there , by the spirit of god , calls the word and doctrine of christ : now the words of christ , and commands of christ , are terms synonymous , or of the like import ; as deut. 10.4 . shews , where the ten commandments are called in the margin ten words , as most suting with the hebrew text. again , john 14.21 . with 23. and 24. v. compared with vers . 21. further evinces it ; he that hath my commandments , and keepeth them , he it is that loveth me : in vers . 23. if any man love me , he will keep my words ; and in verse 24. called sayings : and the word is said in john 7.16 . to be the father's , and christ's word said to be what he had from the father . so now , laying on of hands , as well as repentance , faith and baptism , is the word and doctrine of christ , and therefore equally to be observed and obeyed by all the saints , being one of the principles , or fundamental truths , which the hebrew church , at the command and word of christ , came under the practice of , heb. 5.12 . and 6.1 , 2. moreover this principle is , by the said author to the hebrews , called one of the oracles of god , which he tells them they had need again to be instructed in ; plainly implying they had once been taught it , and were in the practice thereof . now the oracles of god are the commands of god ; see acts 7.38 . where the ten commandments are called lively oracles ; compared with rom. 3.2 . vnto them were committed the oracles of god. methinks this might convince any dissatisfied person , that laying on of hands , as well as the other principles , was taught and commanded by jesus christ . but yet again , consider that what the apostles wrote to the churches as the word of christ , ought to be owned by all that are spriritual , to be the commands of god , 1 cor. 14.37 . but vers . 38. if any will be ignorant , let him be ignorant . yet not withstanding what we say on this account , still i find this objection brought against this appointment , viz. object . where is laying on of hands commanded by christ ? we find nothing of it in the commission , mat. 28. answ . 1. why should you make such a stir about an express command ? must it be plainly laid down , or exprest in the commission , or else no divine institution ? does not this make as much every way against laying on of hands upon officers , as against that on baptized believers as such ? we account that man very malicious who resolves to wound his neighbour , tho himself be wounded thereby . 2. we have as plain precedents for laying on of hands on baptized believers , as we have on officers , acts 8.16 , 17. and acts 19.6 . yea and more than bare examples for it : it is called a principle of the doctrine of christ ; but where that on officers is call'd so i know not : for that the laying on of hands in heb. 6.2 . cannot intend that on officers , has been clearly proved by divers arguments ; and that it intends laying on of hands on the baptized for the spirit of promise , and to confirm them in the faith newly received , is not only our light and apprehension , but has also been asserted to be the sense of that text by many antient and modern divines of several perswasions , as has been shewed . object . but such a laying on of hands you contend for , was no where practised ; john did not lay hands upon christ . answ . we will grant you , john baptist did not lay hands on the lord jesus ; it cannot be rationally concluded he should , considering the lesser is blessed of the greater . baptism might be administred by john , it being a figure of christ's death , burial , and resurrection ; but the promised spirit , which is the end of the ordinance of laying on of hands , is said to be christ's own gift , eph. 4.7 . but tho john laid not his hands on christ , being not a fit administrator thereof , yet i may say , the father laid his hands upon him , and the spirit came down visibly in the likeness of a dove , and rested on him just after he came out of the water ; and this might , as many of the learned affirm , contain the substance of this administration contended for . moreover , in this way christ jesus was visibly sealed by god the father after he was baptized : saith dr. taylor , confirm . p. 12. he had another , or new administration past upon him for the reception of the holy spirit , and this was done for our sakes ; we also must follow that example : and it plainly describes to us the order of this administration , and the blessing designed to us ; after we are baptized we need to be strengthned and confirmed . and again he saith ( citing a passage of optatus ) christ was washed when he was in the hands of john , and the father finished what was wanting ; the heavens were opened , god the father anointed him , the spiritual vnction presently descended in the likeness of a dove , and sate upon his head , and was spread all over him when he was anointed of the father ; to whom also , lest imposition of hands should seem to be wanting , the voice of god was heard from the cloud , saying , this is my beloved son , in whom i am well-pleased . i shall leave this to consideration . object . but further you affirm , that christ did not lay hands upon his disciples . answ . and how do you come to know he did not ? may be you will say , 't is no where written that he did . but pray where do you read that the 12 disciples , or apostles of christ , were baptized ? doth it follow because we read not of their baptism , they were not baptized ? obj. but you say , there is not one word of it in the commission . answ . 1. there is not one word in the commission , as i have shewed , concerning any laying on of hands , yet you own that upon officers to be a principle of christ's doctrine . 2. there is not one word in the commission concerning the resurrection of the dead , nor of eternal judgment , nor prayer , nor assembling together , nor other things that are undoubtedly gospel-truths and institutions ; yet tho they are not exprest , they are included , as those words plainly hold forth , teach them to observe all things whatsoever i have commanded you : and surely every one may see , unless he wilfully shut his eyes , that there are many more precepts implied in the words of the commission than are exprest ; for if nothing must be received for gospel-institutions but what are exprest in the commission , you must throw away the greatest part of those precepts you call commands , or appointments of jesus christ . object . but you proceed , and say , that the church of the hebrews practised no such thing , for there is no mention that the hundred and twenty had hands laid upon them , nor the three thousand , acts 2. answ . that the church of the hebrews practised this ordinance as well as other churches , is plain in heb. 6.1 , 2. as they repented , believed , and were baptized , so they were under the practice of laying on of hands : for that is a practical ordinance all confess ; not laying again , saith the author , repentance from dead works , &c. this plainly sheweth they had once laid all those foundation-principles . object . but may be , you will say , there is nothing of this signified in acts 2. when that church was first gathered . answ . 't is very clear you are mistaken ; for is it not said acts 2.42 . they continued in the apostles doctrine ? which they could not do , if they had not submitted to every part or precept of it ; and is not laying on of hands , as well as baptism , and those other principles , part thereof ? 't is called the apostles doctrine , acts 2. in heb. 6.2 . christ's doctrine ; not the apostles any other ways than they were taught it by , and received it from the lord jesus : and let none conclude they were not taught laying on of hands , because not plainly exprest , or particularly laid down acts 2. for we may as well conclude , the apostle taught them not the resurrection of the dead , nor eternal judgment , since we read nothing there to that purpose : doubtless philip , acts 8. preached baptism to the eunuch , how should he else cry out , lo here is water , what doth hinder me from being baptized ? yet we read not one word of philip's preaching of it to him . the author to the hebrews ( writing to this very people ) ch . 5.12 . tells us , they had need to be taught again which are the first principles of the oracles of god ; therefore it follows clearly , they had been taught it , and had practised it , as chap. 6.1 , 2. proves . mr. danvers goes on , and affirms , that we find not the least mention of it in any of the churches in the new testament , neither in samaria after philip had baptized them , nor corinth , philippi , colossia , thessalonica , rome , galatia , smyrna , thyatira , pergamos , sardis , philadelphia , no nor ephesus . answ . i cannot but admire at such affirmations : but first , as to the church in samaria , 't is granted philip did not lay hands on them after he had baptized them ; he being only a deacon , it might not upon that account concern , or belong to him to impose hands on them : and besides , god had other work for him to do , viz. the conversion of the eunuch . yet most evident it is , when the apostles and brethren at jerusalem heard that the people in samaria had received the word of god , and were baptized , rather than they should lie short of any part of their duty , especially that in which so great a blessing is promised , they would send peter and john to pray and lay their hands upon them ; and that it was not for the extraordinary gifts of the spirit , has been clearly proved . and as to the church at rome , 't is said plainly rom. 6.17 . that they had obeyed from the heart that form of doctrine delivered to them : and what form can the apostle intend save that in heb. 6.1 , 2 ? we read of no other delivered to the saints for their obedience . and as to the church of ephesus , we read of their coming under this ordinance when first planted , acts 19.6 . 2. and now as to some other churches he speaks of , i grant we read not of their practising this ordinance ; yet what doth this make against it ? for where do we read of their repentance or faith , of their being baptized , or their believing the resurrection of the dead , or eternal judgment ? there is nothing spoken of several churches as to any of these other principles ; and it is very observable , that we read but of one or two churches that practised the lord's supper : yet none doubt but all the churches continued in the practice of it , god's way being the same in every church , 1 cor. 4.17 . if in some scriptures it is spoken of as the duty and practice of the saints , tho not exprest in all places , it matters not ; for if what is the duty of one believer as a believer , be the duty of every believer , then there is no need for the almighty to speak of every particular church's obedience either to baptism , laying on of hands , or the lord's supper , &c. one thing i cannot but call over again , owned and confessed by mr. danvers , viz. that there is a laying on of hands reckoned amongst the principles of the doctrine of christ . ans . 't is well he will grant this ; nay , and it is one of his first teachings , he also acknowledges : then i hope he will allow us to say , christ taught a laying on of hands as a foundation-principle ; and if he taught it , 't was that it might be practised as a foundation , or beginning truth ; and then ought not all to yield obedience thereto ? for as every person is actually to repent , believe , and be baptized , so each one ought to come under the practice of laying on of hands , it being of the same extent , nature and quality with the other , and joined to them ; and it cannot be said to be obeyed otherwise than by practice ; as in baptism , i do not yield obedience by believing other persons were or ought to be baptized , but by being baptized my self . we grant that some act done upon , or practice done by others , may be teaching to us , tho not ingaged in our own persons to do the same ; but then it must not be such a fundamental principle and practice as this , being of the same nature with repentance , faith , and baptism ; will it serve my turn to believe 't is another man's duty to repent ? surely no , i must repent and believe my self , or else i neglect my duty . object . and whereas he tells us in pag. 43 ▪ of other beginning teachings , proper for all baptized babes . answ . 1. he pretends to take the stumbling-block out of the way of god's people : but in this 't is palpable he rather cast one in their way ; will he make new foundation-principles , or call those beginning principles of christ's doctrine , or of church-constitution , which god no where so calls ? we say , such only are to be accounted beginning principles , which god's word declares so to be . 2. it appears as if he would make laying on of hands for miraculous healing , to be that in heb. 6. which has been fully answered again and again ; they should have refuted mr. griffith and mr. rider , before they insist on this : i think it needless on that account to speak any thing to it , and shall only refer the reader to their excellent books for satisfaction . but this i must say , that that laying on of hands for healing belongs not to babes as such ; strong men , and fathers may be sick , and have need of it , as well as others : besides , this sort concerns not all ( no , only sick persons ) and may be practised again and again , as oft as persons may be sick , or under bodily infirmities ; but that principle that is one of the beginning words of christ's doctrine , is only to be laid , or practised once , heb. 6.1 . not laying again , &c. 2ly . unbelievers had hands laid upon them for healing , and therefore i might also argue it appertains not unto babes as such : moreover , anointing with oil is left as the ordinance for healing in the church . 3. mr. danvers should make a difference between what christ taught as a promise or gift to some particular persons , and what he taught as a general practice ; that which is minded in mark 16. is laid down promissory-wise to such as should have the gift of faith , or the faith of miracles * , and is therefore nothing to the purpose . 4. they distinguish not between the word or doctrine of christ , and miracles , which were for the confirmation thereof , which in mark 16.20 . the spirit doth ; which causeth their mistake . but , do they not confute themselves by thus arguing ? they own the doctrine of laying on of hands to be a foundation-principle of christ ; but this they speak of here must needs be granted to be temporary , being for the confirmation of the word , as he himself confesseth ; and every word or ordinance of christ , as i have shewed , was more or less confirmed with signs , and wonders according to this promise of christ . i shall say no more to this , but proceed to his next objection . 2. object . page 44. if every one of these principles in heb. 6.2 . are so absolutely to be taken in by babes , and without which we are not to esteem them communicable , what do you say to the doctrine of baptisms , in the text one of the principles ? must all be baptized with the baptism of the spirit , and of sufferings ? &c. answ . we answer , by distinguishing between that baptism that is a practical duty , and that which is taught or laid down by our lord jesus to be believed : that that is commanded , ought absolutely to be obeyed by every babe ; and 't is as necessary for every babe to believe the doctrine of sufferings , which jesus christ preached to all that would follow him and be his disciples ; this was that which he taught , mat. 20.22 , 23. to the two sons of zebedee , that they ( and consequently all god's children ) should more or less be baptized with . in the world ( saith christ ) you shall have tribulation , john 16.33 . 't is necessary every saint should be instructed into this , and believe this , that through much tribulation we must enter into the kingdom of god , acts 14.22 . and all those who will live godly in christ jesus , shall suffer persecution , 2 tim. 3.12 . we say not , that every one must actually forsake house , and lands , and life for christ's sake , and the gospel , or else be none of his disciples , but be ready in holy disposition so to do when call'd to it . and as to the baptism of the spirit , that the spirit is promised to every true believer , see joel 2.28 , 29. which peter ( acts 2.17 . compared with vers . 38 , 39. ) applies indefinitely to all penitent baptized persons , whether jews or gentiles , as their right by promise of the father to receive ; and not to them of that generation only , but also to such as should repent , and be baptized in all succeeding ages ; this promise is one and the same with that in john 7.38 . called rivers of water , implying fillings * with the spirit . in acts 2.38 . 't is said to be the gift of the holy spirit . in acts 11.17 . like gifts . in acts 8.15 . the holy spirit : which the apostles in the belief of the promise , joel 2. and joh. 14.16 . acts 2.38 , prayed for . from which scriptures it appears , that all believers are under the like promises of the holy ghost , on like terms of repentance , faith , &c. and according to the measure of faith given us by christ , may our fillings with the holy spirit be . and thus it is the duty of every disciple to believe he shall receive , or be baptized with the spirit , ( according as the will of the same spirit is , that divides to every man the particular measures thereof ) having the promise of a faithful and never-failing god to rely upon ; provided he go on in his obedience , as directed in the blessed word , for the attaining of it . object . but if it be objected , none are baptized with the holy spirit , but such as receive it visibly , and in its extraordinary gifts . answ . 1. suppose none are so baptized now , yet all the saints are to believe the promise of the spirit , and do receive it too ; and doth not god perform his promise , because none so receive the spirit , viz. to be baptiz'd therewith ? 1 cor. 12.13 . 2. all are to believe the baptism of the spirit was given in the apostles days to confirm the gospel or word of christ . and 't is to be observed , that paul to the ephesians ( on whom he had imposed hands , acts 19.6 . and the spake with tongues , and prophesied ) takes no notice of those visible gifts , but saith , in whom also after ye believed , ye were sealed with the holy spirit of promise , eph. 1.13 . plainly shewing 'tis the great benefit received , and enjoyed by believers , to be sealed by the spirit : 't is not matter of rejoicing to work miracles , as 't is to know our names are written in heaven . and thus we have explained the doctrine of baptisms . now to what he says in the 3d place , p. 45 . that the laying on of hands , heb. 6.2 . may respect the laying on of hands upon the ministry for their solemn investiture into their office , whether deacons , elders , or messengers , which he says is necessary to be taught , known , and understood by all , tho all are not commanded into the personal practice of it , for all are not prophets , apostles , teachers ; and 't is most remarkable , that the doctrine , or teaching of laying on of hands , is all that is mentioned in this scripture ; all baptized believers must be taught it , that 's plain , but that they are obliged therefore to practise it , is not here or elsewhere to be found . answ . before i give a further answer to this grand objection , i can't but observe how he mistakes the text , i. e. than the doctrine , or teaching of laying on of hands only is mentioned in this scripture ; why does he speak thus of imposition of hands only ? may he not as well speak so concerning repentance , faith , and baptism , as of this principle ? i. e. they also are necessary only to be taught and known by all , and none concern'd in the personal practice of them ? would any judg this good divinity ? what reason can he give , seeing all the four are practical ordinances , that the three first should be taught so as to be personally practis'd by all , and the other only to be believ'd ? tho what he says here has already been fully answer'd , yet i shall examin this text further , and make it evident , that the laying on of hands in this text cannot intend or be meant that upon church-officers , but must mean that sort now contended for ; and i am more willing to speak further to this objection , because this being answered , our work is done . 1. mind that the apostle is speaking only here of the first principles of the doctrine of christ ; are they not so called ? i. e. doctrinae christianae initia , seu rudimenta ; the beginnings or rudiments of christian doctrine : or , as beza , prima christianismi principia ; the first principles of christianity . now laying on of hands on officers , is not a beginning principle , nor of the alphabet of the christian religion , i think they will not affirm it so to be . may not a church , or people , profess and practise the first or beginning principles of religion , and proceed very far in the way of christianity , and yet have no officers orderly ordained amongst them ? but 2. these principles appertain to the foundation of god's house , being such on which the house is built ; they are all equal in kind , nature , and quality , and one not to be without the other , god having joined them together as all of one rank , for the bearing up this spiritual fabrick , see vers . 1. but laying on of hands on officers , is an ordinance of another rank and nature ; a church must be first gathered , or constituted , and persons make a considerable progress in the profession of religion , before they can orderly be chosen , or ordained to the office of elders or deacons : in short , officers are not for the being , but well-being of the church ; and therefore such a laying on of hands cannot be intended here . we read of churches who had no officers amongst them , tit. 1.5 , 6. if a minister were to preach unto a people what are the fundamentals of a gospel-church , viz. what persons ought to do , that so in an orderly way they may be congregated together in the fellowship of the gospel , or be made regular members of the visible church , would he tell them laying on of hands on officers is one principle ? surely no ; he would not affirm this to be one of the rudiments of christian practice ( that which first of all a christian should be instructed in and come under , that he may have a being in god's house ) nor a foundation-principle of church-constitution ; but that the laying on of hands spoken of heb. 6. is so , nothing is more evident : for if it be a principle of the foundation , either it must be a fundamental of salvation , or of church-constitution ; but none will say of the former , therefore it wust be of the latter . 3. that it cannot intend laying on of hands on church-officers , might appear further , because 't is joined to , or coupled with baptism ; why should laying on of hands on officers , be by the spirit of god laid down after this sort ? repentance from dead works , and faith towards god ; the doctrine of baptisms , and laying on of hands ; the resurrection from the dead , and eternal judgment . may we not safely argue , that the laying on of hands , which follows here in order of words , is what followed in order of practice ? see acts 8.17 . and 19.6 . and is it not according to what they acknowledg sound reasoning in another case upon mat. 28.20 . and mark 16. that baptism mentioned in the commission , joined to , and following faith and illumination in order of words , is what the apostles in order of practice , viz. after faith and illumination , did baptize with ? acts 2.41 . acts 8. and 10. but that was the baptism of water , which therefore is only intended in the commission , &c. and thus by comparing scripture with scripture , we may be satisfied in those things , which at first seem'd doubtful . 4. it cannot be meant here , because all the church of the hebrews , as well as that in samaria , acts 8. ( and consequently all other churches ) had laid , or come under this principle , as they had laid repentance , faith , and baptism , when they were babes : now , who can reasonably imagine , either that the whole church of the hebrews were officers , or that officers are babes in christ ? that this is the laying on of hands on baptized believers , is easy to understand : 1. because taught to babes , heb. 5.12 . 2. babes are capable , or meet subjects thereof . 3. babes have need of it , as children of milk. 4. babes we read were in the practice thereof , acts 8. and 19.5 . because it belongs to them as such , and were at first taught it , heb. 5. and 6.1 , 2. this cannot be said of any other sort . i shall say no more , only add something out of dr. jer. taylor , of confirm . p. 45 — 48. full to our purpose , which considering the learning and worthiness of the author , i judg may be useful ; what he minds , take as followeth , speaking of laying on of hands , called confirmation : we have seen ( saith he ) the original from christ , the practice and exercise of it in the apostles , and the first converts in christianity : what i shall now remark is , that this is established and passed into a christian doctrine ; the warranty for what i say , is heb. 6.1 . where the holy rite of confirmation , so called from the effects of this administration , and exprest by the ritual part of it , imposition of hands , is reckoned a fundamental point ; and here are six fundamental points of st. paul ' s catechism , which he laid as the foundation , or beginning of the institution of the christian church ; and therefore they who deny it , dig up foundations . now that this imposition of hands is what the apostle used in confirming the baptized , and invocating the holy spirit upon them , remains to be proved ; which is done , by shewing , 1. it cannot intend absolution ; nor 2. ordination . and this is evident : 1. because the apostle would henceforth leave to speak of the foundation , and go on to perfection , that is to higher mysteries ; now in rituals there is none higher than ordination . 2. the apostle saying he would speak no more of imposition of hands , presently discourses of the mysteriousness of the evangelical priesthood , and the honour of that vocation ; by which 't is evident he speaks nothing of ordination in the catechism , or narratives of fundamentals . 3. this also appears from the context , not only because laying on of hands is immediately set after baptism , but because in the very next words of his discourse , he enumerates and apportions to these ordinances their proper proportioned effects , i. e. to faith and baptism , illumination ; to laying on of hands , the tasting the heavenly gift , and being made partakers of the holy spirit ; by the thing signified declaring the sign , and by hopes of the resurrection , tastes of the good things of the world to come : he that falls from this state , and turns apostate from this whole dispensation , digging down , and turning up these foundations , shall never be built again ; he can never be baptized again , and never confirmed any more : if he remains on these foundations , tho he sins , he may be renewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by repentance , and by resuscitation of the spirit , if he had not wholly quenched him ; but if he renounces the whole covenant , disown and cancel these foundations , he is desperate , he can never be renewed . this is the full explication of this excellent place , and otherways it cannot be explicated ; but therefore into this place any notice of ordination cannot come ; no sense , no mystery can be made of it , or drawn from it , but by the interposition of confirmation : the whole context is clear , rational and intelligible . he cites calvin , and chrysostom , as speaking the same things upon this place , p. 50. to these i might add estius on heb. 6.1 , 2. 't is ( saith he ) undoubtedly to be understood of that laying on of hands , which was administred to the faithful presently after baptism , of which st. luke speaks , acts 8. & 19. i might produce grotius and heming , and other modern authors , upon the same place : but having upon occasion mentioned several before , i shall close this with a passage out of erasmus on heb. 6.1 . the first step to christianity ( saith he ) is repentance of our former life , next that salvation is to be hoped from god , next that we be purged in baptism from our filth , next that by laying on of hands we receive the holy spirit , &c. chap. vi. opening , and further proving laying on of hands from acts 8.16 , 17. and 19.6 . also shewing the judgment of antient and modern writers upon those two places . mr. danvers having laboured to weaken the proof of our practice from heb. 6.1 , 2. ( tho all he says signifies nothing ) comes p. 45. to examine acts 8.17 . and 19.6 . which we affirm to be full precedents for laying on of hands upon baptized believers . the sum of his objections , or the way he takes to invalidate what we infer from thence , take as follows , p. 46. object . as to that of samaria , it is said that several being converted in that city , and baptized by philip , who wrought many miracles , and continued some time with them , acts 8.13 . yet did not he impose hands upon them as we read of : the church of jerusalem hearing that samaria had received the word of god , and that the spirit was not fallen upon any of them , viz. in a visible manner , ( which was a phrase attributed to those extraordinary measures frequently given in those days , acts 10.44 . which sometimes did fall upon them before baptism , and sometimes after ) sent peter and john , who it seems were extraordinarily gifted by god , so that on whomsoever they prayed , and laid their hands , the spirit was visibly , extraordinarily , and immediately given ; and 't is said they laid their hands upon them , but how many 't is not said ; surely not upon all , for simon by his profane offer discovered he had neither lot nor part therein , tho baptized , &c. answ . the first thing he hints at , as an objection against our practice from this place , is because philip laid not his hands upon them , after he had baptized them : which we have answered already ; but this i must say now , that if peter and john laid their hands on those believers in samaria , as men miraculously gifted , or by virtue of their extraordinary attainments , it might seem strange that philip laid not his hands upon them , being ( tho but a deacon ) endowed with those extraordinary gifts , and had wrought wonderful signs and miracles in the same city before : the reason therefore why philip did not impose hands upon them was , 1. because not ministerially capacitated so to do , it not belonging to him on the account of his office , nor his extraordinary gifts and endowments . this also i might further shew , because the church at jerusalem did not send to samaria men simply indowed with miraculous gifts , but such as had ministerial power and authority as the servants of christ , in his name to compleat and perfect what was wanting among them . 't is an act ( saith dr. hammond on acts 8.17 . ) reserved to the rulers of the church , and not communicated or allowed to inferiour officers , such as philip the deacon here . 2. but whereas mr. danvers seems to affirm , that as some in the primitive time had the gift of healing , so others had the gift or power to give the holy spirit ; 't is utterly denied , and the contrary has often been proved , for that 't is only the gift of god , and christ's blessed prerogative ; they were found in their duty , they prayed , and laid on their hands , and left the issue to god to give the spirit , according to his promise and good pleasure . object . but probably some may object , we read of none but the apostles that laid hands on baptized believers ; and tho they acted not by virtue of their miraculous endowments , nor had power to give the holy spirit , yet they might act herein by virtue of their extraordinary call unto that office. answ . i affirm that they acted in all other ordinances , yea , and did whatsoever they did in the worship and service of christ , by virtue of the said extraordinary call unto the ministry , as well as in this : but doth it therefore follow that nothing the apostles practised is a precedent or rule unto us , as some ignorantly have affirmed , unless so called of god , and endowed as they were ? 3. had not matthias the same power to administer ordinances ( who was mediately called to his office by the church ) as the other apostles immediately called by christ jesus ? and is not the end and work of the office ( however called to it ) one and the same ? viz. the work of the ministry , the perfecting the saints , and edifying the body of christ , eph. 4. 4. we read hardly of any that preached the word authoritatively , or officiated in any gospel-administration by virtue of their office , besides the extraordinary apostles ; and therefore if what they did be not a law or rule to us , and to all ordinary ministers , to the end of the world , we shall be at a loss in many other respects : it must therefore be granted , that what they taught and practised as an ordinance of christ , and foundation-principle of his doctrine , they delivered it unto faithful men , that were their successors , that they might be able to teach others also , 2 tim. 2.3 . and this agrees with phil. 4.9 . those things that you have both learned and received , heard and seen in me , do ; and the god of peace shall be with you . 5. had it been a service for that day only , and none to be administrators thereof but those great apostles , it would not have been left as a standing , or foundation principle in god's house , and been joined to faith , and the resurrection . in the 2d place , he would have us believe the end of that administration was for the extraordinary or visible gifts of the holy spirit , which we have clearly refuted ; yet i shall say further , that by his arguing , the apostles resolved that all the church at samaria , yea and that at ephesus , should have the extraordinary gifts , since they laid their hands on all that were baptized , without exception . nay , it follows roundly , that where ever the apostles found any particular disciple , or disciples , that had not received those visible , or extraordinary gifts , they were to lay their hands on them to that end : for i presume mr. danvers judges , had paul found 1200 , as he found 12 , at ephesus , who had not received , nor heard of the holy ghost , he would have laid hands on them ; which presupposes also , that those miraculous gifts were promised , and belong to every particular member in the church , which is directly contrary to 1 cor. 12.4 , 7 , 8 , 9 , 29 , 30. for tho ( as we have proved ) the holy spirit be promised to every sincere believer in the lord jesus , yet are not the extraordinary gifts promised to any in particular , being only reserved in the bosom or breast of the almighty , to whom , and after what manner he will distribute them . 1 cor. 12.4 . there are diversities of gifts , but the same spirit ; to one is given by the same spirit , the word of wisdom ; to another the word of knowledg ; to another faith ; to another the gift of healing , by the same spirit ; to another the working of miracles ; to another prophecy ; to another discerning of tongues , v. 8 , 9 , 10. are all prophets ? are all workers of miracles ? have all the gift of healing ? do all speak with tongues ? &c. hence nothing can be clearer than this , that tho all have right to the spirit , yet but very few had the extraordinary gifts thereof in the primitive times . the third thing mr. danvers seems to affirm , is , that all in samaria that were baptized , had not hands laid upon them , because it is said of simon , he had no part nor lot in that matter . 1. here he begs the question , taking for granted , that simon had not hands laid upon him ; but why might not simon have lot and part in that matter , if by lot and part be meant the visible , or miraculous gifts of the spirit , since hypocrites may partake of them , as our saviour plainly signifies , and also doth our apostle , 1 cor. 13.1 , 2 ? 2. he might come under the ordinance , and yet his heart not being right with god , he might not have any part or lot in the blessed comforter , the spirit of promise ; which the world receiveth not , nor can an unsanctified heart partake of . 3. their reception of the extraordinary gifts of the spirit , was partly to convince the apostles and believers themselves that christ had made good his promise of sending the comforter , the holy spirit , to them . 4. by lot or part in that matter , may not be meant partaking of the ritual , or external part of the ordinance , but rather refers to his desire of having power to be an administrator of it upon others , so that the holy spirit might be given to those he laid his hands on . but , 5. if we should grant simon had not hands imposed upon him , which i rather incline to , yet would it not hurt our cause in the least , because he might be discovered to be a profane wretch before it came to be his lot to partake thereof : if therefore it appears , and may be granted , that all that were baptized in samaria came under this appointment save simon , we have as much as we desire : and surely this cannot rationally be denied by any that read the words , vers . 12. when they believed they were baptized , both men and women . compare this with vers . 16. that the holy spirit was fallen on none of them † only they were baptized in the name of the lord jesus . must not they , and them , mean all who are said to be baptized ? so likewise when 't is said ver . 13. they laid their hands upon them ; doth not them intend the very same they prayed for ? and shall we think they did not pray for them all ? had not all the like need of god's spirit ? and is it not promised to all the sons and handmaids ? or shall we think the apostle did not pray for the women as well as the men , the weaker vessels , as well as the stronger ? in mat. 28.19 , 20. ( as 't is well noted by mr. fisher ) 't is said , go , teach all nations , baptizing them ; and in the words following , teaching them to observe all things i have commanded you . by them must needs intend them all , and every of them that were made disciples , and baptized . one word or two further concerning what mr. d. objects against us from acts 19.6 . from the effects that followed this administration ; he still arguing as if that were the absolute end thereof : which , as a great doctor well observes , is too trifling a fancy to be put in balance against so sacred an institution . but let us examin this scripture a little more : have you received the holy spirit since ye believed ? ( saith our apostle . ) they said unto him , we have not so much as heard whether there be any holy spirit . vnto what then were ye baptized ? &c. two things are here very remarkable . 1. that the holy spirit ( according to the sense of the apostle inquiring after their reception of it ) is the undoubted right of every baptized believer in christ jesus , appears from these two expressions ; have ye received the spirit since ye believed ? ( no. ) vnto what then were ye baptized ? it seems strange ( as if paul should say ) that you having believed in christ , and been baptized , have not yet received the holy spirit , since it is the great legacy our lord and master left to every one of his disciples ? 2. 't is evident that whosoever was baptized after christ's resurrection in his name was instructed into the promise of the holy ghost , and consequently into laying on of hands , the outward ceremony , or ministry of it , belonging to them as persons so considered . paul seems to question their baptism , since they were wholly ignorant of that glorious promise of blessing , annexed thereto ; which considered , may fully satisfy any unbiassed person that the extraordinary or miraculous gifts could not be the end of this administration : and as touching those effects that followed , 't is clear the like effects followed all other ordinances as well as this . object . and whereas mr. d. presumes to say , they were some of the church of ephesus ; and again , not the whole church . answ . 1. can it be thought that those were at that time members of the church , and yet so ignorant of the holy spirit ? and surely paul would not have baptized them again , if they had been members of the church before . 2. they are not called the church , nor of the church , nor some of the church , but certain disciples ; yea , and such as appears were only instructed into the baptism of john. 3. tho we read but of 12 that had hands laid on them , which was the number of the men * that paul found at that time who lay short of their duty and privilege in that respect ; since we see the spirit was their right , as baptized believers , it follows that it is the duty of every believer to yield obedience to this ordinance , as well as those twelve . the way of god touching the administration of gospel-institutions being one and the same in all the churches of the saints , notwithstanding what has already been offered , may be a satisfactory answer to mr. d. concerning what he minds from those two scriptures : yet finding so many learned men , both antient and of later times , agreeing with us in their expositions on these two places ; and not knowing but their words may with some take more place than what such a one as i may speak , i 'll cite a passage or two . cyprian , speaking of acts 8.17 . saith , it was not necessary they should be baptized again , only what was wanting , was performed by peter and john , that by prayer and imposition of hands the holy spirit should be invocated . saith hierom on the acts of the apostles , we find another instance of the celebration of this ritual mystery , for it is signally exprest of the baptized at ephesus : paul first baptized them , and then laid his hands upon them , and they received the holy spirit . and these testimonies are the great warranty for this holy ordinance . eucherites is cited by dr. taylor p. 43. speaking , thus : the same thing now done in imposition of hands on single persons , is no other than what was done upon all believers in the descent of the h. spirit . he mentions zanchius , saying , i wish the examples of the apostles and primitive churches were of more value amongst christians . it were well if they were so , ( saith the doctor ) but there is more than meer examples ; these examples of such solemnities , the apostles are our masters in them , and have given rules and precedents for the church to follow : this is a christian law , and written ( as all scriptures are ) for our instruction . estius on heb. 6.2 . affirms that the laying on of hands mentioned acts 8.17 . acts 19.6 . by st. luke , is that of confirmation , whereby the spirit of god is given to persons baptized , wherewith with they being strengthned , confess the name of christ undauntedly among the enemies of the faith. and again ( saith he ) that hands were wont to be laid upon persons baptized , after the example of the apostles , all antiquity teacheth . dr. hammond also in his annot. on acts 8.17 . saith ; that it was confirmation , may appear probable , because it so soon attended their conversion and baptism . when the apostles which were at jerusalem heard that samaria had received the word of god , they sent peter and john , vers . 14. which agrees well ( saith he ) with that of confirmation , which is an act reserved to the rulers of the church , and not communicated or allowed to inferior officers , such as philip the deacon here . and then paraphasing upon acts 19.6 . he saith , after this paul by imposition of hands , and benediction , gave them confirmation , by which means the holy spirit came on them . mr. ralph venning in his remains , speaking of acts 8.17 . and 19.6 . gives his understanding upon them ; that it was the practice of the apostles , after they had baptized persons , sooner or later , to lay hands upon them . thus from what has been said , i hope it may appear to all inquiring souls , in opposition to what mr. danvers saith , page 47. that these two places are clear precedents and rules for this practice , as well as heb. 6.1 , 2. and other scriptures we have insisted upon , for as much as there was a laying on of hands practised immediately after baptism , and with much certainty upon every member , or baptized believer , and to such an end as is attainable in these times . chap. vii . further shewing , that prayer , with imposition of hands upon baptized believers , remains for ever as a standing or perpetual administration . but lest any should still object , this ordinance doth not continue , neither is the end attainable now , i am willing to add two or three arguments , for the further evincing of these particulars . arg. 1. because the lord was pleased to bear witness to , or ratify this blessed ordinance or principle of christ's doctrine , with the like signs , wonders , and gifts of the holy spirit , as he did any other word , command , or principle of the said doctrine . now what was thus established , must needs remain in full force to the end of the world as our duty : and dangerous it is to labour to make it void ; for by the same argument may an enemy lay waste , and take away another , yea , and consequently every one . arg. 2. because it is a foundation-principle of god's house , or one of the great pillars ( next to christ ) on which it is built , it must needs remain ; and very dangerous it is for any to take away a foundation-stone . 't is very absurd ( saith mr. blackwood on matth. p. 688. ) to think that one of the six foundation-principles , commended to us by the apostle , should cease , and all the other remain to the end of the world : nay , is not imposition of hands placed in the midst , betwixt faith and repentance on the one side , and eternal judgment on the other ? 't is fenced in on every side , there is no coming to slight it . 't is absurd to think the apostle would place one temporary principle , that was to last but a short time , amongst five perpetual principles , and call them all by the same name of a foundation , &c. arg. 3. because the promise of the spirit is very extensive ; 't is made to all believing and obedient souls to the end of the world ; matt. 28. ult . teaching them to observe all things whatsoever i have commanded you : and lo , i am with you always to the end of the world. john 14.15 , 16 , 17. if you love me , keep my commandments ; and i will pray the father , and he shall give you another comforter , that he may abide with you for ever , even the spirit of truth , which the world cannot receive , &c. dr. jer. taylor , p. 53. speaks excellently concerning the perpetuity of this ordinance : and from this very ground , take his own words ; the perpetuity of this holy rite appears , 1. because the great gift of the holy ghost was promised to abide with the church for ever : repent , and be baptized every one of you , and ye shall receive the gift of the holy ghost ; not the meanest person amongst you but shall receive this great thing ; for the promise is to you , and to your children , and to all that are afar off , even so many as the lord our god shall call ; this promise is made to all , and unto all for ever . and presently , speaking as to laying on of hands , as god's way for the ministring of it ; i say , such a solemnity ( saith he ) 't is not easie to be supposed should be appointed ; that is , it is not imaginable that a solemn rite , annex'd to a perpetual promise , should be transient and temporary : for by the nature of relatives , they must be of equal abode ; the promise is of a thing for ever ; the ceremony or rite was annexed to the promise , and therefore this also must abide for ever . arg. 4. because the spirit which is promised , is the comforter that leads us into all truth , and helps the saints in their testimony and sufferings for christ ; and 't is that by which they are sealed also to the day of redemption , eph. 1.13 . who after that ye believed , ye were sealed by that spirit of promise . he speaks it to the ephesians , who well understood his meaning , by remembring what was done to them by the apostle ; who a while before , after he had baptized them , laid his hands upon them ( saith the doctor ) so they received , and were sealed with the holy spirit of promise . now do not we as much need the spirit 's guidance , and to be born up in our testimony , sufferings and temptations , as the saints of former ages ; and to be sealed by the spirit of promise as they did ? why then should we not be willing to wait on god , in the same way he has prescribed , for receiving a further increase of it , even in which the primitive saints did yield obedience ? object . but some will say , we have the spirit in as great a measure as you , who never came under laying on of hands ; and what greater measure have you after your obedience thereto than before ? ans . 1. we dare not boast of our indowments ; we are poor and needy , and therefore willing to use all advantages , and be found in every ordinance , to meet with more of christ and his spirit ; and if you have so much , that you need not pray , nor use the means god directs to for obtaining more , 't is a rare state you are arrived to . 2. if god be better than his word , we will not complain ; he hath many ways to convey his spirit into our hearts ; yet this is the great ordinance for distributing of it to baptized believers . but may we not say with one of the antients , by this rite of imposition of hands , god hath promised , and the saints received the holy ghost ? for tho ( saith he ) the spirit of god was given extraregularly , and at all times as god pleased , yet this of imposition of hands was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this was the ministry of the spirit ; we receive christ when we hear , and obey his word , we eat christ by faith ; and yet the blessed eucharist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ministry of the body and blood of christ : the lord's supper is appointed ritually to convey christ's body and blood to us ; so is laying on of hands ordained ritually to give us the spirit . now probably some who are against the lord's supper , may say , they feed upon christ , and have as much communion with him , and faith in him , as many of us who often partake thereof ; and may be can say as much on this account , as you on the other : will you therefore neglect your duty touching breaking of bread ? there is a promise of the spirit made in baptism ; yet some may say , they have more of the spirit than you or i , and yet never were baptized . cornelius , tho he had received a large measure of the spirit , yet was very willing to be baptized , and to do what ever peter , from christ's command , enjoined him . and thus the objection is answered . object . but extraordinary effects did accompany this administration , and such do not follow now ; therefore the thing you plead for is ceased . answ . let dr. taylor speak now , for i have largely answered this objection elsewhere , before i met with the learned doctor : if this be all ( saith he , p. 57 — 59. ) that can be said in opposition to it , it is infinitely vain . 1. in the days of the apostles , the holy spirit produced miraculous effects , but neither always , nor at all in all men ; are all workers of miracles ? do all speak with tongues ? &c. the wind bloweth where it listeth ; some have gifts after this manner , some after that . 2. these gifts were not necessary at all times , any more than to all persons ; but the promise of the holy spirit did belong to all , and was performed to all , but not in the like manner . stephen was full of the holy spirit , of faith , and power , the holy ghost was given to him , to fulfil his faith principally ; working miracles was but collateral , and incident : but there is also an infusion of the holy spirit to all , and that for ever , the manifestation of the spirit is given to every man , to profit withal : and therefore if the grace be given to all , there is no reason that the ritual ministration of that grace should cease , on pretence that the spirit is not given extraordinarily . 3. those extraordinary gifts were indeed at first necessary ; ( he gives several reasons thereof ) one , because of them who could not receive the understanding of an incorporeal nature ; that if afterwards they be not so done , they may be believed by those things which were already done : another , because of the state of the church . but the greater gifts ( saith he ) were to abide for ever ; therefore 't is observable that st. paul says , that the gift of tongues is one of the least and most useless things , a meer sign , and not so much as a sign to a believer , but to infidels and vnbelievers . 4. to every ordinary and perpetual ministry , at first there were extraordinary effects , and miraculous consignations : we find 3000 converted at one sermon , 5000 at another ; and persons were miraculously cured by prayer , at the visitation of the sick ; and devils cast out in the conversion of a sinner : and now tho we see no such extraordinary effects , it follows not that the visitation of the sick , preaching , sermons , &c. are not ordinary and perpetual ministrations ; and therefore to fancy that invocation of the holy spirit , and imposition of hands is to cease , when the extraordinary and temporary contingencies of it are gone , is too trifling a fancy to be put into the balance against so sacred an institution , relying upon so many scriptures . 5. he argues yet further , shewing tho the gifts of tongues , and outward miracles , remain not with the church , yet the greater , or more transcendent gifts of the spirit do continue , viz. sanctification and power , fortitude and faith , hope and love , &c. these are ( saith he ) the miracles of grace , to throw down the pride of lucifer , to tread on the great dragon , and to triumph over our spiritual enemies , to cure a diseased soul , to be unharmed by the poison of temptation , &c. this is more than to receive the spirit , or a power of miracles , and supernatural products in a natural matter ; for this is from a supernatural principle , to receive supernatural aids to a supernatural end , in the diviner spirit of a man ; and this being more miraculous than the other , it ought not to be pretended that the discontinuance of extraordinary miracles should cause the discontinuance of an ordinary ministration ; and this is that ( saith he ) which i was to prove . he proceeds to other reasons , but i think he has said enough ; and therefore i shall return to mr. danvers , p. 48. who labours against the stream , and would make us believe that the laying on of hands upon timothy , 2 tim. 1.6 . and 1 tim. 4.14 . are the same ; which must be rejected , since several reasons have been given to the contrary , that have not in the least been removed . that timothy had hands laid upon him twice , t is evident ; i. e. soon after his baptism , and when ordained to office. one good reason for it is given by mr. blackwood : paul ( saith he ) speaks of such gifts , as were given by the laying on of his own hands , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but the imposition in ordination was by the hands of the eldership , 1 tim. 4.14 . where the greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying a conjunction of persons ; but 2 tim. 1.6 . is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to denote the act of one man. and doubtless such an exposition as mr. danvers gives , too much reflects on the apostle , who hated nothing more than pride and arrogancy : surely he would not have appropriated to himself alone , what was done by others as well as himself . but again , i am perswaded our brethren are sensible of what has been said in respect of those gifts timothy received through layings on of hands , which have been shewed by several to be different , ( one only relating to his office , or ministerial power committed to him ; the other to such gifts as are proper to all the saints ) tho they take no notice of it . i am loth to say , that all that mr. danvers has done in his small tract , has been to darken counsel with words without knowledg ; yet one would admire to consider how confusedly he hath writ on this subject , who seems to blame us for being so positive as to what laying on of hands is intended in heb. 6.1 , 2. which is , as if a master should blame his scholar for affirming a is a , and b is b : surely if we have not perfectly learned our first lesson , or rudiments of our profession , we shall never be good tutors of others : the apostle blames the hebrews , ch . 5.22 . for being such ill proficients , that they had gone no further ; and you seem to blame us for going so far , as to affirm positively what are the first principles of the doctrine of christ . but give me leave to tell you , it is as easy to know what laying on of hands is intended heb. 6. as what baptism our saviour refers to , mat. 28.20 . but secondly , you may be assured were we at a loss in the case , we should never come to learn of you ; for mr. d. by his own grant , pag. 49. signifieth he had not attained to a certain knowledg of it , nor was able to be positive in the case ; many things being hard and difficult to be understood , which those that are ignorant , wrest , saith he , &c. answ . no marvel if ignorant men are at a loss , and captivated in their understandings , abusing and wresting those mysterious places , or things contained in paul's epistles , when men of knowledg shall lose themselves in such a plain and easy path , i knew a man ( may be learned too ) who a while ago , knew not but that baptism , and laying on of hands , &c. in heb. 6.1 , 2. might intend those legal washings , and laying on of hands upon the heads of bullocks , sacrificed in the time of the law. i am glad to find other opposers of this truth of another judgment . would men deny themselves , and not trust their own understandings , they might soon see the way plain before them , that those first principles of the oracles of god , called milk for babes , and not strong meat , are none of those things spoken of by peter , so hard to be understood . but since mr. d. says , he will not leave us in the dark , but resolves to give us his apprehension of this text , in which he thinks he has the mind of christ , pag. 49 , 50. we will proceed . yet this let me premise , that what he has laid down as his judgment on this text , mr. tomlinson has very well answered in a treatise lately printed , pag. 22 , 23. and shewed the ridiculousness of such an exposition . i fear mr. d. did not implore the throne of grace for light and direction before he begun to write on this subject , he is so much beclouded as to the meaning of this scripture . he conceives , that the six principles mentioned here , are very comprehensive , and may take in the ten commandments , the lord's supper , and several other things : nay he says , that repentance and faith may comprehend all , both the negative and positive part of holiness . answ . 1. if the whole of religion , or doctrine of godliness is comprehended in these six principles , why should the apostle call them first principles ? 't is improper to call those the first that comprehend all : by this argument , when the foundation is laid , the whole building is finished . 2. and if the whole of piety , or holiness , be included in the two first principles , repentance , and faith , there was no need to enumerate any more : nay , by this argument , obedience to christ in baptism , and laying on of hands , together with the belief of the resurrection and eternal judgment , are not comprehended in the negative or positive part of holiness : to what purpose then have we spent our time in writing about either of these principles ? 3. but again , as mr. tomlinson minds , how could it be the weakness of these hebrews , that they had need to be taught them again ? or how could the apostle say , he would leave them to go on to perfection ? &c , surely if in these first principles all religion be comprehended , he would not do well to leave them ; it might rather have been their perfection ever to remain there , viz. in preaching , studying and practising of them , and go no further ; or if we must needs leave them , we must leave all religion and holiness , and so turn ranters , atheists , or quakers . 4. but , if the whole body of religion and holiness is comprehended in these six principles , then no christian had gone further ; nay , nor perfectly learned the a b c of his profession , and we must always be learning them ▪ and so ever be but babes in christ : and no reason had the apostle to blame the hebrews that they had gone no further , since in those beginning principles were comprehended the whole of their duty . 5. and since these principles are in the apostle's sense to be looked upon as milk , and for babes ; what then is the meat ? and who are the strong men ? surely when we have done with our milk , the feast is ended ; and there is no after-dish , to speak according to the nature of this metaphor . again , p. 45. as mr. danvers would have repentance and faith to comprehend both the negative and positive part of holiness ; so he proceeds to tell us how comprehensive laying on of hands is ; that it takes in all sorts that are spoken of , viz. miracles , healings , and gifts , that were for the confirmation of the gospel , and the investiture of church-officers , &c. answ . this is as true as the former , and as good divinity every whit ; and when he has answered our arguments against this strange exposition , we will argue that point further . but doth he not hereby make laying on of hands for miraculous healing a perpetual administration , it being a part ( in his sense ) of the foundation of god's house ? we have shewed why it cannot intend that on sick persons , nor on officers of the church ; and as to extraordinary gifts for confirmation of the gospel , if he mean that spoken of acts 8.17 . and 19.6 . we utterly deny it , and clearly prove the contrary , that it was not the end of that service , &c. no more than of assembling together , prayer , preaching , &c. since such miraculous effects followed more or less every one of those , and other gospel-ministrations , as well as laying on of hands on baptized believers . this considered , 't is strange he should reason after this manner . but we further say , there is but one laying on of hands intended in heb. 6.1 , 2. because 't is exprest in the singular number , laying on of hands , and not layings , &c. mr. danvers saith this is a meer criticism , and hath nothing of truth in it . he affirms that laying on of hands , is as plural as baptism . this is all the answer he gives ; see page 51. answ . if a bare affirmation may be taken for a proof in this , we are answered , and mr. danvers has done his business ; what is here more ? i desire to know how he would write were he to distinguish between one hand and several , since hands are in the plural number ? the administrator is not to lay one only , but both his hands : there can be no distinguishing ( if this man is not mistaken ) between one and divers kinds ; for wherever the scripture speaks but of one sort ( in our opponents judgment ) 't is express , as it is here , viz. laying on of hands , and so as plural : see 1 tim. 4.14 . i need not say more , only cite a passage of a learned writer upon this very place , and objection ; 't is most palpably apparent ( saith he ) to such as are not asleep in their reading of that text , heb. 6.1 , 2. that it speaks in the singular number , of one laying on of hands alone , and not of laying on of hands , as it must have been exprest , had he meant more kinds of imposition of hands than one : for tho hands be the plural number , ' yet [ note ] laying , which is the phrase you speak to , or else you speak nihil ad rhombum , is a substantive of the singular number , both in the english and the greek . but to proceed : mr. d. p. 51 , 52. gives us the ground of his offence concerning the nature or manner of our maintaining this principle of imposition of hands . 1. negatively , he tells us wherein his offence lies not , viz. not because we pray for a blessing on our brethren and sisters , or for the practice or gesture of lifting up , or laying on of hands ; provided it be not urged as of absolute necessity , &c. but , 2. when imposed as an institution of christ , a beginning doctrine , or oracle of god , a foundation of christian religion , to which every disciple of christ ought to submit on penalty of non-communion , for rejecting a fundamental principle , tho not one word of institution , command , precept , or example for the same ; and that under pretence of receiving more of the spirit of christ thereby , which is a spirit of love , meekness , &c. there appears the spirit of uncharitableness , judging . rending , and dividing the body of christ , and for asserting for doctrine and practice , the customs and commands of men : it is for these things our offences lie so well founded upon deut. 4.2 . and 12.23 . rev. 22.18 . prov. 30.6 . answ . 1. could we have such a liberty as to make a holy institution of christ only a formal or civil ceremony or gesture , or a thing indifferent , to do , or not do ; our brethren , it seems , would not be offended . 2. were it a true charge he brings , he would have cause to be offended with us ; but whether it be a principle of the doctrine of christ , and an oracle of god , or a tradition of men , which we contend for , let the impartial reader judg . here is nothing offered by our opponent to deserve any further answer ; it calls more for reprehension than confutation . who seemed more censorious than mr. danvers , who charged his brethren with what they most abominated , viz. tearing and dividing the body of christ , will-worship , nay being under the dreadful curse of adding to the word of god ? 3. whether we are guilty of schism , rending and tearing the body of christ , or those who neglect his words , or foundation-principle of his doctrine ( i might say reject it ) is fully manifested in a late book intituled , the searchers for schism searched , that has not yet been answered . 4. may not the independents and others charge you on the account of baptism , with rending and tearing the body of christ , since you deny breaking of bread with them , on that consideration as some do with you about laying on of hands , a principle of the same nature ? doth not mr. wills in his answer to your former book of baptism , charge you in much like words , as you do us here ? and truly , if i mistake not , mr. d. has cleared us from schism , and well answered himself in his late reply , page 169 , 170 , 171. as he says of baptism : suffer me to speak of laying on of hands ; there is nothing in the principle it self but what inclines to piety and vnity : it being designed by christ not only to promote sanctification , but to further love and peace , in the way of righteousness and truth . why should baptism be esteemed the whole and only inlet into the visible church , when 't is but one of the six fundamental principles of church-constitution ? why should he have a greater esteem for one than for another institution ? did our brethren see laying on of hands to be an ordinance of the same nature with baptism , i might hope they would not be of the mind some are of : 't is sad when a fundamental principle of christian religion shall be made indifferent . i have a tender respect to all that love christ , yet dare not violate that holy order left in his word , knowing how severely he has manifested his displeasure against such as have been negligent therein . 5. now tho we grant baptism an initiating ordinance , yet not that alone . there are two doors to be passed through , ( saith a learned writer ) before we can come ad adyta & intima ecclesiae penetralia , viz. baptism , and laying on of hands : whereof the latter properly and immediately gives admittance . mr. hanmer , p. 22. cites some antient christians speaking thus : confirmatione protinus data plena authoritas , & jus corpori christi & sanguini cum omnibus fid●libus communicandi : that is , confirmation ( or imposition of hands ) forthwith gives full authority and right of communion in the body and blood of christ . and in another place saith the same person ; he that was not confirmed , was not admitted to the eucharist . doubtless if the church of judea , first planted in the order of the gospel , is to be followed , or if that which was the practice of some of the churches , was also of every church , then both these ordinances , as well as the other beginning principles , must precede , or are prerequisite to church-communion and fellowship . object . but doth not this straiten and narrow the interest of jesus christ ? answ . mr. danvers's reply to mr. wills about baptism , is a very good answer : viz. this ( saith he ) is no other than reformation in all ages ( since the antichristian defection ) hath been charged with , and particularly that reformation that has been endeavoured in that other ordinance of the lord's supper ; therefore the presbyterians cry out against the independents for sinful schism , fomentèrs of faction , and narrowing of christ's interest , in their respective separations , and church-communions . the same do the prelats say to the presbyterians ; and the very same do the papists say to the episcoparians . if mr. d. in the work of reformation excels , or has more light than such he speaks of , in respect of church-constitution and communion , and resolves to pursue his work , tho he is reproach'd on this account ; why should he blame us , who , according to our light , labour after a pure and perfect reformation ? or doth he judg he has got to such a degree of knowledg , that he is perfect , and needs no more light nor instruction , and that the last stone of reformation and restoration here is laid , because baptism shines forth in its primitive purity ? remember him who said ( such was his humility ) what i know not , teach thou me . and apollos , tho mighty in the scriptures , could stoop to the counsel and instruction of aquila and priscilla , tho much inferior to him , who taught him the way of god more perfectly , act. 18.26 . 6. ought not we to stand fast , and hold the traditions we have been taught ? and is not this worthy of commendation ? what saith the apostle , 1 cor. 11.2 . now i praise you brethren , that you remember me in all things , and keep the ordinances as they were delivered unto you . and are we not commanded to withdraw from every brother that walks disorderly , and not after the traditions we have received ? besides , can we comfortably have communion with such as oppose a command of god , nay , that make it but a tradition of men , and an antichristian innovation ? and as in all fundamentals of salvation , so in those of church-constitution , we ought to be agreed , before we can orderly sit down together . 7. but to say no more , i would caution all our brethren to take heed what they affirm on this account , i mean concerning us , and this sacred institution , since they seem so cloudy in their understanding about those scriptures urged as the great warranty for our practice : if god has hid ( for reasons best known to himself ) this truth of imposition of hands from their eyes , as he hath the holy ordinance of baptism from the independents , &c. it will be their wisdom to forbear reflections ; let them not be angry , lest it be found to be a truth of god ▪ and they consequently prove offended at christ himself , who left this as well as baptism amongst the beginning-principles of his doctrine . why should they be offended at us for having an equal love to all the commandments of christ ? i would hope they have reason to judg , 't is from hence we so earnestly contend with them on this account . 8. i cannot but marvel , that our brethren should call laying on of hands , a doctrine , or tradition of men , and render those who plead for it , guilty of adding to the word of god ; and yet receive such into communion at the lord's table , as are in the practice of it . what uncharitable thoughts do they retain of their brethren ? and what guilt , on this consideration , do they bring on their own souls ? but let me close with one caution more ; since they know 't is as sinful every way to diminish from god's word as to alter or add to it , let them take heed lest they be found guilty therein . we have now traced mr. d. quite through , and have little more to do : in page 53. he labours to remove an objection brought against him from antiquity ; and since he has fairly stated it , take it in his own words . as to the point of antiquity , tho 't is granted the antients , and their followers ever since , have erred not only in the subject , but in divers circumstances about this rite of imposition of hands , yet in-as-much as there has been all along such a witness born to the thing it self , it makes for its apostolicalness , and confirms our practice therein . now take his answer to it : it doth not appear ( saith he ) that such a witness hath been born all along thereto for mr. baxter ingenuously acknowledges that justin martyr , ireneus , and others in those times are silent about it , &c. and those authorities that are pretended to assert the same in the first centuries , have been proved to be spurious and supposititious . 2ly . that pretence of antient prescription , without the word of god to warrant it , can never justify the divine authority of any practice . answ . 1. we fully agree with him , viz. whatever is found in antient prescriptions concerning this , or any practice , signifies nothing , if god's word doth not witness to it : but having such evident proof from god's word to warrant this precept , we never judged it worth while to search into ▪ authors concerning it ; neither should we have cited any now , had we not been forc'd by our opposers . and as to what he says concerning mr. baxter's ingenuous confession , that justin martyr and ireneus are both silent about it , it signifies very little ; for first , we have nothing but mr. baxter's say-so for it , who may be has overlook'd some places of these authors , or probably not met with all their works . but , 2. since their silence only is pretended , it carries no great force with it ; must we of necessity produce all the antients expresly witnessing thereto , or else is all nothing that is brought from antiquity in the case ? we have mentioned several antient witnesses , and some of the 2d and 3d centuries , which are neither spurious , supposititious , suborn'd witnesses , nor knights of the post , tho mr. d. is pleased so to call them . and now to conclude , we must say again , against what is mention'd , p. 54. that there is a clearer precept for imposition of hands on baptized believers as such , than can be urged for that on church-officers , or the observation of the first day of the week , &c. i have ground to conclude mr. d. thinks it his duty to keep holy the first day of the week , as the christian sabbath . we gave mr. d. no ground to say that which he did of us , viz. reproach the wisdom of christ , and slight the authority of the holy scriptures , as tho we had not a sufficient direction therein in all parts of god's worship . god forbid we should be guilty of such things ! rome and others may herein justly be charged ; but our souls witness against it as an abominable assertion . and that remarkable expression of dr. owen's , as mr. d. calls it , we can with all readiness and simplicity close in with ; and judg it necessary once more to recite it , viz. this then they who hold communion with christ , are careful of , they will admit nothing , practise nothing in the worship of god , private or publick , but what they have his warrant for : for unless it comes in his name , with thus saith the lord jesus , they will not hear an angel from heaven ; they know the apostles themselves were to teach the saints only what christ commanded them . communion with god , p. 171. the doctor 's rule is ever to be followed , the lord open his eyes ; for how doth this clearly overthrow all his arguments for infant-baptism ? &c. but what injury doth it do us , who can say , thus saith the lord jesus ? 't is left on record amongst the first principles of his doctrine , heb. 6. 1 , 2. 't is a command of god , if the oracles of god be his command , heb. 5.12 . which sure none will deny ; since the apostle paul , and stephen ( a man full of the holy spirit ) affirm them so to be . we believe what the doctor saith , viz. that the apostles were to teach nothing but what christ commanded them , to whom they were obedient therein : and surely then all may see a divine institution for this practice ; for was it not taught to the hebrew church ? heb. 5.12 . and did not peter and john teach it to the saints at samaria ? and paul to the disciples at ephesus , and to timothy ? yea , and made them obedient thereto ? acts 8.17 . & 19.6 . 2 tim. 1.6 . if laying on of hands were not an ordinance of god , and of divine institution ( saith mr. blackwood annot. on matth. p. 690. ) then the apostles in the administration thereof had practised will-worship ; nay , which is more , had left a rule of will-worship unto us , heb. 6.1 . but 't is absurd to think that the apostle would do either of these ; therefore laying on of hands upon baptized persons is an apostolical institution . far be it from us , or any christian , to harbour so uncharitable thoughts of the blessed apostles , viz. that they would do any thing in christ's name without his warrant . if any man , saith paul , think himself to be a prophet , or spiritual , let him acknowledg that the things i write unto you , are the commandments of the lord , 1 cor. 14.37 . compare this with rom. 15.18 . for i will not dare to speak of any of those things , which christ hath not wrought by me , to make the gentiles obedient , by word or deed . chap. viii . containing a few motives or arguments , provoking and encouraging to obedience to the holy ordinance of imposition of hands . before i conclude , i judg it necessary to offer two or three motives , to stir up to obedience such as desire to be found sincere followers of the lord jesus , and of the primitive saints , and to walk in all the commandments of the lord blameless ; and to consider , whether they do not lie short of their duty and privilege , whilst they omit or neglect this precious ( tho despised ) ordinance of imposition of hands . motive 1. brethren , consider , you have the holy pattern of the saints of old to stir you up to a diligent search in the book of god's law , to find out what his mind and will may be concerning you . how glad were the children of israel , when upon enquiry they found out that long-neglected ordinance of sitting in booths in the feast of tabernacles ? neh. 8.14 , — 17. they did not then contend against it , or raise objections , saying it has not been done for many years : samuel , david , hezekiah , and josiah did it not , who had glorious light , and were great reformers ; and we have no immediate vision , or miraculous appearance of god to revive this institution . we find nothing of this nature stumbled them , but as they found it written , they set about the work , and there was great joy : they were not like many souls in our days , who make objections against baptism and laying on of hands ; such and such eminent men ( say they ) see it not , practise it not ; 't is not an institution of christ ; if it were , sure mr. such a one ( a learned minister and brother ) would be for it ; he is a man of greater light and understanding than you , &c. 't is no marvel they are thus beclouded , whilst their eyes are so fixt on men ; and instead of walking by the perfect light of god's word , walk by the light of those that are so imperfect . motive 2. consider that by a universal obedience to christ , you will appear to be his disciples indeed , and of the remnant of the woman's seed , rev. 12.17 . yea you will enter into strong bands of alliance and friendstip with the lord jesus : you are my friends ( saith he ) if you do whatsoever i command you , joh. 15.14 . this also will add boldness to the saints . then shall i not be ashamed ( saith david ) when i have respect to all thy commandments . mot. 3. let the nature of the ordinance move you to consider your fault and neglect herein ; and as you desire that the church you have given up your selves to walk in the order of the gospel with , being knit and fitly framed together , may grow into a holy temple in the lord. be sure see there is no defect in the foundation , take heed it wants not one principal pillar ; and let none speak slightingly of this institution , lest he provoke jesus christ thereby . did he command any thing in vain ? and by the same argument you adventure to cast off this principle , another may do so by baptism , and consequently all the rest ; and so in time god's spiritual house be like unto the literal temple , viz. not have one stone left upon another which will not be thrown down . motive 4. consider that those blessed promises god has made of giving the comforter , the spirit of truth , which the world cannot receive , are entailed to the obedient soul ; if we will have the blessing , we must be found in our duty . and how has god crowned this service , as has been shewed , with wonderful manifestations thereof ? nay , consider what measure soever god has given thee of his spirit , by waiting upon him in other ordinances ; yet this of imposition of hands christ has appointed as the ministry thereof to baptized believers as such : to every particular institution there is some special and peculiar blessing annexed ; and 't is ordained as god's ordinary way for the conveyance of it , as i might largely shew , in respect of preaching the word , baptism , the lord's supper , church-censures , &c. and the like also in this of laying on of hands : and tho god is not tied to this or that ordinance , yet he hath tied us to the exact observation of them : he may anticipate his own order , and give us the mercy promised ( in part ) in some other way ; yet we ought not to neglect our duty . because i have obtained faith in some other than god's usual way for the begetting it , shall i not hear the word preached , for the further increasing it in my heart ? again , because i have remission of sins , and other blessings promised in baptism before baptized , shall i reject that ordinance ? sure cornelius did not do so , acts 10. 45 , 47. and again , i feed by faith on jesus christ , and receive his flesh which is meat indeed , and his blood which is drink indeed ; shall i therefore refuse the ordinance of the lord's supper , which is appointed as the ministry of his body and blood ? god forbid . even so , let none neglect this appointment , nothwithstanding any gift , or measure of the holy spirit they have received , since it has pleased god to direct to it , and left it in his house as a perpetual ministration ; destroy it not , for a blessing that is in it , isa . 65.8 . motive 5. consider the great need thou hast of the holy spirit , yea and of a further increase thereof , tho i should grant thou hast received it already ; for without it none can savingly believe , nor call jesus lord. yet there is a further promise made to thee , as thou art a believer in jesus christ : and what can a poor saint do without the spirit ? what temptations dost thou meet with , what lusts and corruptions still hast thou to mortify ? and what outward tribulations art thou ( who professest the gospel ) exposed to ? o therefore use all means , and particularly this , which god injoins thee , that thou mayst obtain a further measure and increase of the spirit of god. motive 6. lastly , consider the excellent and unspeakable worth and usefulness of the holy spirit ; o what spiritual profit and advantage do the saints of god receive hereby ! 1. 't is the holy spirit that enlightens the eyes of our vnderstandings , 1 cor. 2. 10 , 11 , 12 , 13. eph. 1.17 . we cannot see afar off , without our eyes are anointed with this eye-salve : and o what beauty do we hereby behold in jesus christ ! how are our souls taken with invisible objects ! and what an empty and nothing-world is this , when we look through the prospect-glass of the spirit of god upon it ! 2. 't is the holy spirit that revives and quickens us , and makes us lively in the paths of righteousness , joh. 6.63 . col. 2.13 . 3. 't is the spirit that leads us in the way we should walk , rom. 8.14 . yea and makes them paths of peace and pleasantness unto our souls , prov. 3.17 . 't is he that guides us into all truth , and brings christ's words to our remembrance , joh. 14.26 . 4. 't is the holy spirit that comforts us when cast down ; 't is from hence we receive all heavenly consolation , joh. 14. 16 , 26. 5. 't is the holy spirit that makes us profit under the word and means of grace ; 't is that which maketh our souls to grow and flourish in the courts of the lord's house , heb. 4.2 . 1 cor. 3.6 . 6. 't is the spirit that helps us to pray , helps our infirmities , and teacheth us what to pray for , and gives us access at the throne of grace ; yea makes intercession for us with groanings that cannot be uttered , rom. 8.26 . 7. 't is by the spirit we cry abba father ; 't is that which bears witness with our spirits , that we are the children of god , rom. 8. 13 , 15 , 16. 8. 't is by the holy spirit we mortify the deeds of the body , gal. 5.22 . 't is by that we live and stand , and are confirmed in christ jesus , and sanctified throughout . 9. 't is from the holy spirit that all heavenly grace and spiritual gifts flow ; 't is he that divides to every man severally as he will , 1 cor. 12. 5 , 8 , 9. 10. 't is the holy spirit which is the earnest of our inheritance , and which gives an assurance of the purchased possession unto our souls , eph. 1. 10 , 14. 11. 't is the holy spirit by which we are sealed to the day of redemption , eph. 1.13 . 12. 't is by the spirit we are made strong , and enabled to overcome all enemies , and helped to triumph over death , 1 cor. 15. 55 , 57. 't is by the spirit we know that when our earthly house is dissolved we have a building of god , a house not made with hands , eternal in the heavens , 2 cor. 5.1 . these things considered , let none blame us that we so earnestly contend for the holy ordinance of prayer with imposition of hands , in which god has promised , and so sweetly communicated , as through a conduit-pipe , such blessed water of life to our souls . shall it not trouble our spirits , when persons labour to take away the childrens bread , or spill any of their sweet and heavenly milk upon the ground ? chap. ix . in answer to the conclusion of mr. danvers's book . mr. danvers's conclusion . thus you have had a candid account of the rise , growth , and progress of this rite of confirmation , or laying on of hands , from the beginning to this day , ( amongst all that have owned it ) with the authorities on which it hath been found , and imposed ; together with a genuine examination of the grounds and reasons each party have given to justify the same : and may we not upon the whole , fairly come to the following conclusions ? viz. 1. that there doth not appear to be the least scripture precept , or practice for any such ordinance of confirmation , or an imposing of hands upon all the baptized before they break bread , or are admitted into church-communion . 2. that the instances produced to prove it an apostolical tradition , are impious lies and forgeries . 3. that the authorities by which it hath been heretofore enjoined , were nothing but antichristian can. & decrees . 4. that the most eminent witnesses and confessors that opposed the antichristian vsurpations and innovations , have all along witnessed against , and impugned this of confirmation , viz. the novations , donatists , waldenses , greek churches , & wicklissians . all which are worthy the serious consideration of all sober and judicious christians , and especially recommended to them , who having rejected infants , and imbraced believers baptism , do yet cleave to this practice , with these following observations , viz. 1. it is most manifest that those popes , councils and fathers , that have enjoined and imposed infants sprinkling for a sacrament , or an ordinance of christ , have enjoined this also as such . 2. that the principal arguments pretended for the one , have been urged and pleaded for the other also , viz. apostolical tradition , and pretended inferences and consequences from scripture . 3. that the famous churches and confessors , that have opposed infants sprinkling as superstitious , popish and antichristian , have upon the same account opposed this also . 4. that it doth not appear that any baptized church or people , did ever in any age or country own such a principle , or practice to this day , except some in this nation in these late times . chap. ix . in answer to the conclusion of mr. danvers's book . the conclusion of this treatise , in opposition to his . reider , thou hast had a faithful , and impartial account of the rise , growth , and progress , of this holy , tho contemned ordinance of imposition of hands , from the beginning of the gospel-ministration to this day ; and how asserted amongst many perswasions , with the authorities on which it has been enjoined ; together with the grounds given by antient and modern writers to justify it : and from the whole we also may come to these following conclusions ; viz. 1. that there appears full and ample precept and practice from scripture for this ordinance of imposition of hands on all baptized believers as such , before admitted to the lord's table . 2. that the instances to prove it an apostolical tradition or institution , are the pious sayings , and written verities of christ's disciples . 3. that the authorities by which it was at first enjoined , were none else save great jehovah , father , son and holy spirit . 4. that many eminent writers both antient and modern , have born witness for it . all which is worthy to be minded , and commended to the consideration of those who having rejected infants , and imbraced believers baptism , do oppose a principle of the same nature , and annexed to it , with these following observations . 1. it is most manifest that those popes , councils , and fathers , that have corrupted , polluted , and changed the holy ordinance of baptism , and the lord's supper , did also change , alter , and corrupt this of imposition of hands . 2. that tho the principal arguments the church of rome , and others who have drunk of the whore's cup , do bring to defend the rite called confirmation , is humane tradition , and far-fetch'd consequences from scripture , yet there is plain scripture-proof for the holy institution of imposition of hands upon baptized believers . 3. that many godly persons in several ages have opposed popish laying on of hands , on the same account that we reject popish baptism , and not otherwise . 4. it appears not that any baptized church in any country , have denied imposition of hands upon believers baptized , as such , to be an institution of jesus christ , nor ever writ against it , as some in this nation have done ; ( no ways for their credit , nor honour of the gospel . ) these things being so , it may be enquired what ground and reason our brethren in this nation had at first , or have now , to oppose this divine institution of the lord jesus christ . a brief reply to a book called , a treatise concerning laying on of hands . written by a nameless author , and published in the year 1691. the first reason ( he says ) why they cannot own laying on of hands on all believers , is , because there must be a command , or at least some example for it , pag. 3. answ . we have proved in the preceding treatise , that we have both a command and example for it , if a command of god , and an oracle of god , is all one : see heb. 5.12 . that which is an oracle of god , is a command of god ; but laying on of hands , &c. is an oracle of god , ergo. and as to examples , we have them also : see acts 8. and acts 19. 2 ly . because ( they say ) they believe neither our lord nor his disciples were under it , pag. 4. answ . our lord , we have shewed , was under it ; the father laid his hands upon him when he came out of the water , and thereby sealed him ; the holy ghost in the likeness of a dove rested upon him : and no doubt but our lord laid his hands upon his disciples , since he taught this precept as a principle of his doctrine , heb. 6. 1 , 2. true , we read not of their baptism , nor of this neither ; therefore from thence they may as well say they were not baptized , as that they had not hands laid upon them . 3 ly . because ( say they ) if the apostles were under it , they must have an administrator ; and who , say they , should that be ? p. 4. but there is nothing said of it , &c. answ . 1. our lord christ might be the administrator , who is the great shepherd and bishop of our souls , as i said afore . 2. and it no more follows that they were not baptized , than that they were not under laying on of hands ; i. e. because there is nothing said of either . 4 ly . their fourth reason is the same with their first . 5 ly . their fifth reason is , because , they say , the church at jerusalem was not under it , pag. 5. answ . was not the hebrew church the church at jerusalem ? now they , 't is evident , were under it , or had laid it : not laying again presupposeth they had once laid it , or were under it , as well as baptized . 6 ly . their sixth reason is , because an ordinance necessary to church-communion ought very plainly to be expressed , p. 6. answ . so is this of imposition of hands , heb. 5.12 . heb. 6. 1 , 2. acts 8. and acts 19.6 . 7 ly . because , they say , our lord did leave no ordinance as absolutely necessary to church-communion , but such as holds forth his death and resurrection , p. 9. as baptism and the lord's supper , &c. answ . who told them so ? or doth it follow that because baptism and the supper are figures of our lord's death , &c. therefore this must be a figure of the same , or no ordinance ? this is not argumentative nor demonstrative . 8 ly . because salvation is promised on the terms of faith , repentance , and baptism ; and from hence they argue there is no need of any such ordinance as this of laying on of hands , p. 7. answ . salvation is promised particularly to faith ; he that believeth hath the son , — hath life , and shall be saved , mark 16.16 . therefore need not i be baptized ? moreover , i deny that any ordinance gives a right to salvation , any other ways than as it is an evidence of that right or title to our consciences . our right or title is christ's righteousness , or his active and passive obedience only . but should a man be convinced that laying on of hands , church-communion , order , and discipline , or giving to the poor , &c. were duties which he omitted , would his pretended faith , repentance , and baptism , render him a sincere christian ? no , he must do all things christ commanded , or taught to be done , which he is convinced of , as well as those three things . 9 ly . their ninth reason against laying on of hands , is taken from those effects that followed this ordinance , viz. the extraordinary gifts of the spirit . answ . the same effects followed all other gospel-ordinances : this we have also answered in the precedent treatise . 10 ly . their tenth reason is , because the holy spirit was sometimes given without laying on of hands , pag. 8. answ . the holy spirit is promised to them that are baptized ; but because some received the spirit before baptized , needed they not be baptized ? in acts 10.44 . cornelius received the spirit , to confirm the ministration of the word to the gentiles before baptized , yet was commanded to be baptized ; nor had he so much of the spirit as to need no more ; and therefore came under this ordinance also . besides , because god may step out of his usual way , must we do so too ? no sure . 11 ly . their eleventh reason is , because none but such persons as were eminently gifted did impose hands , &c. ans . the apostles did all they did as eminently gifted : but if they are not to be followed by all regular pastors , or elders ( only ordinarily gifted ) in laying on of hands , then not in preaching , baptizing , nor in the administration of any other gospel-ordinance : but this is also fully answered in the preceding treatise . in pag. 17 , 18 , &c. they would make the reader conclude that the hebrews being said to be dull of hearing , and so needed to be taught again the first principles of the doctrine of christ , doth not refer to these six principles , but to matters relating to the priestly office of christ , &c. answ . 't is true , the apostle was about to instruct them into higher mysteries , viz. about christ's priesthood ; but he found them to have need of milk , and not strong meat : and most evident it is , that by strong meat he refers to the things which he proceeds to instruct them in ; but the milk he speaks of are these things , viz. repentance , faith , baptism , and laying on of hands , &c. they hardly understood the first rudiments or a b c of the christian faith : but to suppose that milk , or those first principles he speaks of , is the strong meat , is preposterous . true , christ is properly the foundation ; but by the foundation here is meant those first principles which every babe in christ was to be instructed in , and to practise , and then to go on to perfection . doth it follow , because 't is said , not laying again the foundation of repentance , &c. that the apostle only refers to christ , who is the foundation of our salvation , and of every principle of the christian religion ? evident it is that the first principles of the doctrine of christ are here called the foundation-principles , not that they are all fundamentals of salvation , but of church-constitution : for we will not say ( nor any else we hope ) that none can be saved who are not baptized , and come not under laying on of hands ; yet every true regular church , and regular member , ought to be under the practice of both those principles . but i see no need to add any thing further in answer to this treatise , it seeming to me to have the least of argument in it of any book i have seen writ against this ordinance . finis . postscript . now tho i am fully established in this principle of christ's doctrine , and do believe it is of the same nature with baptism , yet i am not of the opinion that such members in a church , who are convinced of it , and are under it , ought to separate themselves from the church , because the other members of the said church see it not : no , but they ought to bear one with another , until god shall please to open their eyes . — we all see but in part , and know but in part ; therefore ought to bear one with another . yet let that church who are of one mind and judgment in this matter , walk as they have received ; and let all take heed how they set light by any holy precept and principle of christ's doctrine , much less to teach men to break the least of his commandments , or to cast such under contempt and reproach , who in conscience towards god speak and write according to the light they have received in this and other cases . must we be their enemies for telling them the truth ? farewel . notes, typically marginal, from the original text notes for div a47585-e920 see god's oracle , p. 62 , 63. * the seekers use this objection against all ordinances , saying none are impowered to administer any , because not so indowed with power from on high ; and their arguments fully agree with theirs herein against laying on of hands . of this let the rational judg . † if any should object against me mark 16.17 , 18. and say , miraculous gifts are promised to such as do believe , &c. i answer , that by believing , cannot be meant the grace of faith in that place ; for if it should , we may say , no man doth now believe , or hath true faith in christ : it is therefore meant of the extraordinary gift of faith , or faith of miracles , according to 1 cor. 12.9 . and 13.2 . he that so believes , nothing can be too hard for him . ☜ * see mr. hanmer on confirmation the antient way of compleating church-members , pag. 45. independents and presbyterians clear touching laying on of hands , as refined from popish pollutions , those of the antients he cites . tertul. de bapt. ad quintil. cap. 8. a.d. 250. cyprian . ep. ad jubar . 73. * dr. hammond says 't is that of absolution . † confirm . & restaurat . pag. 123. * will any say , to drink poison , or any deadly thing , or take up serpents , is milk for babes ? * fillings with the spirit may be taken in a comparative sense , god giving more or greater measures of it in the new testament dispensation , & since the ascension of christ , than before . † m. blackwood notes the emphasis to lie in this pronoun relative they ; the antecedent hereunto must needs be the baptized , &c. * how many women is not expressed , they are seldom the lesser number . mr. d 's innocency and truth vindicated . a feast of fat things full of marrow containing several scripture songs taken out of the old and new testaments, with others composed by t[he author] : together [with o]ne hundred of divine hymns, being the first century. keach, benjamin, 1640-1704. 1696 approx. 254 kb of xml-encoded text transcribed from 96 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47500 wing k63 estc r18904 12350481 ocm 12350481 59969 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47500) transcribed from: (early english books online ; image set 59969) images scanned from microfilm: (early english books, 1641-1700 ; 213:8) a feast of fat things full of marrow containing several scripture songs taken out of the old and new testaments, with others composed by t[he author] : together [with o]ne hundred of divine hymns, being the first century. keach, benjamin, 1640-1704. [8], 103, [3]-46 p, [12] p. printed by b.h., london : 1696. advertisements ([12] p.) at end. reproduction of original in british library. "the swan's song": p. [3]-46. imperfect: some letters on t.p. illegible. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng hymns, english -texts. 2005-04 tcp assigned for keying and markup 2005-05 apex covantage keyed and coded from proquest page images 2005-06 judith siefring sampled and proofread 2005-06 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a feast of fat things full of marrow . containing several scripture songs taken out of the old and new testament . with others , composed by 〈◊〉 〈◊〉 . together 〈◊〉 one hundred of divine hymns , being the first century . let the word of christ dwell in you richly , in all wisdom , teaching and admonishing one another in psalms , and hymns , and spiritual songs , singing with grace in your hearts to the lord. london , printed by b. h. 1696. a table of contents of the songs . moses's song page 1 the second part page 2 isaiah's song page 4 isaiah's joyful song page 5 the song of zacharias page 6 the song of the blessed virgin page 7 the song of simeon page 8 the song of the lamb page 9 part of hannahs song page 10 the song of the lamb page 12 a song of praise for the discovery of the plot page 18 of the hymns . the eternity of god page 5 the immensity of god page 6 on the omniscience of god page 7 the great wisdom of god page 8 god's piercing eyes page 9 the power of god page 10 god's mercy shining page 11 the covenant & faithfulness of god page 12 on god's sovereignity page 13 god's glorious bounty page 14 abounding mercy of god in christ page 15 the patience of god page 16 another on god's patience page 17 on the birth of christ page 18 the second part 25th psalm tune page 19 on the deity of christ page 20 on christ's suretiship page ibid. of christs divine love cant. 1. page 22 the churches spiknard page 23 he 's white & ruddy page 24 deliverance from the pit page 25 christ at the sinners door page 26 all glory to god and the lamb page 27 god's glory display'd page 28 the soul rent , or glory shining page 29 on the great salvation of the gospel page 30 look unto jesus page 31 the joy of believers page 32 christ exalted page 34 christ's glory page 35 the saint indeed page 36 at administration of baptism page 37 the drooping spirit revived page 38 evil thoughts abhor'd page 39 the backslider healed page 40 ephraim mixed among the people page 41 the good samaritan page 42 the voice of the turtle page 43 — buy of me page 44 a bleeding christ & bleeding heart page 45 salvation great and glorious page 46 the tender hearts triumph page 47 the broken and contrite heart page ibid righteousness of christ glorious page 48 christ's peny or the laborours hire page 49 the blessed death of the saints page 50 the happy death of the godly page 51 a hymn on psalm . 17 , 15. page 52 salvation shining page 53 the saints holy triumph page 54 the power of god's word page 55 boundless mercy page 56 a call to obedience page 57 spiritual joy encreasing page 58 christ our glorious shepheard . page 59 truth in its primitive purity . page 60 the spiritual bridegroom page 61 god's temple plants . page 62 christ's vine-yard page 63 the noble vine page 64 redeeming love page 65 spiritual food page ibid. the honour of christ's servants page 66 christ the saints strength and guide page 67 hope for believers page 68 the joy of believers page ibid. christ's green pastures page 69 the fulness of christ page 70 to praise god becomes the upright page 71 the ax lifted up page 72 a hymn of praise page 73 treasure in earthen vessels page 74 grace abounding page 75 hell in a rage . page 76 jacob's ladder a type of christ page 77 the wonder of pardoning grace page 78 the unwearied saint page 79 god's court , or , glory near page 80 god pardons , guids , and leads page 81 a call to young-men page ibid. unity of saints page 82 infinite mercy shining page 83 the joy of repenting tears page 84 the saints triumph in christ page 85 christ a believer's all page 86 go forth by the foot-steps of the flock page 87 my beloved is mine . page 88 a hymn of praise for the new birth page 89 a preparation hymn page ibid. saints happy at death page 90 saints the salt of the earth page 91 — he 's altogether lovely . page 92 the rose of sharon . page 93 a hymn on cant. 5. 12. page 94 desert places rejoyce page 95 a ransom found page 97 on the resurrection &c. page 98 a hymn of praise page 99 on the answer of prayers page 100 another page 101 a sacred hymn on sanctification . page 102 several scripture songs taken out of the old and new-testament . with some other spiritual songs ; &c. moses's song , on exod. 15. 1 i to the lord , will sing , triumph in him also ; the horses and the riders he into the sea did throw . 2 jehovah is my song , and my salvation ; my god , for whom i will prepare an habitation : 3 my father's god was he , whose glory i 'll proclaim , jehovah is a man of war , jehovah is his name . 4 proud pharoah , and his host , into the sea are cast , and his great captains drowned be , as through the sea they past . 5 they down to th' bottom sank , ev'n like unto a stone ; jehovah thy right hand in pow'r , most glorious is become : 6 thy right hand hath destroy'd those that against thee rose ; and in thy glorious excellency , thou hast o'erthrown thy foes . the second ▪ part. 1 thou didst send forth thy wrath , like stubble them to waste , lord , thou didst blow , and the proud waves , o'erwhelm'd them with a blast . 2 the sea stood up in heaps for israel , ( on each side ) the enemy said , i will pursue , i will the spoil divide ? 3 my lust i will fulfill , my sword draw out will i ? my hand shall now cut them all off , and ruin utterly ? 4 thou with thy wind didst blow , and they were covered , they in the mighty waters sunk , as if they had been lead . 5 lord , who is like to thee , in holiness glor'us , fearful in praise , and also doth things that are marvellous . a prophetical part of moses's song , deut. 32. 1 give ear , o heavens , i will speak , and let also the earth , hear the good words of my own mouth , which now i shall bring forth , 2 my doctrin like the rain shall drop , my speech distil shall as the dew does on the tender herbs , and showers on the grass . 3 because that i jehovahs name will publish and make known ; i will ascribe greatness to god , yea , and to him alone . 4 he is the rock , and perfect too his ways and judgments be ; a god of truth , and without sin , both just and right is he : 3 because their rock unto our rock is not to be compar'd ; yea , though our enemies themselves , as judges should be heard : 5 vengeance is mine , i will repay , in time their feet shall slide , their dreadful day it does draw near , and woe shall them betide . 6 because the lord his saints shall judg , and for them he 'll repent , when none shut up , or lift he sees , when all their powers's spent . 7 then sing ye nations with his saints , revenge their blood ▪ will he , and render vengeance to his foes , but kind to his saints be . the song of the prophet isaiah . chap. 5. 1 i to my well-beloved , now , and of his vine-yard ( will sing a sweet song ) which he has set , upon a fruitful hill ; 2 he fenced it , and gather'd out the stones that did offend , he planted it with choicest vine , and it he did defend : 3 a tower in the midst he built , and made a wine-press too , and lookt that it should bring forth fruit , his glory great to show ; 4 but it brought forth wild grapes : alass ! to thee , jerusalem , and judah also i 'll appeal , and to all thinking men ; 5 'twixt me and my vine-yard to judge ; what further do could i unto my vine-yard ? when i loo'kt , no fruit could i espy : 6 instead of grapes , it did bring forth wild grapes : o then go to , unto my vine-yard , i 'll declare what 't is that i will do . 7 i 'll take away the hedge thereof , my anger shall be shown , eat up it shall , and it 's strong wall shall quite be overthrown ; 8 and i will lay it waste , and it not dig , nor prune again ; but there shall come bryers and thorns , and on it f●ll no rain . 9 for the house of israel , and the men of judah be the pleasant vine-yard of the lord ; but when he lookt to see 10 judgment and true justice done , oppression did espy ; and when he look'd for righteousness , behold ! a bitter cry. isaiah's joyful song . isa. 12. 1 jehovah i will give thee praise , this is the very day , for thou dost sweetly comfort me , thine anger 's turn'd away : 2 behold thou my salvation art , i will not be afraid , jehovah is my strength and song , my trust and saving aid : 3 therefore with gladness i will draw water out of the wells of salvation ( for they be thy people israels . 4 and in that day shall ye all say , praise the lord , on his name not only call , but for his acts lift up his glor'us fame . 5 sing ye unto the lord , for he most excellent things has done ; and this throughout the earth also , is now most fully known . 6 cry out , and shout , and joyful be , all that in sion dwell ; for great the holy one's in thee , o happy israel ! the song of zacharias . 1 let israel's great god and king eternally be bless'd , whose come from heav'n to visit us , and see our bonds , releas'd . 2 in davids house a saviour's rais'd , to sit upon his throne ; this ever since the world began , his prophets have foreshown . 3 that he would save us from the pow'r and malice of our foes ; the mercy to perform to them , which he of old had chose . 4 he call'd to mind how he engag'd his truth , by covenant , his solemn oath to abraham sworn , that he his grace would grant 5 to serve him without fear ; from all our adversaries freed ; and to continue all our days , a holy life to lead . 6 by the remission of our sins , to make salvation known , to all his people every where , his tender mercy 's shown . 7 the day-star from on high is rose , and those who also sit in darkness , he in the right way of peace will guide their feet . the song of the blessed virgin. luke . 1. 1 my soul does magnify the lord , my spirit does rejoyce in god , my saviour , who deserv'st the praise of heart and voice . 2 for his poor hand-maid he regards , whose mind was sore deprest ; and all ages from hence forth shall call me most truly blest . 3 he that is great hath wonders done , and holy is his name ; his mercies hath for ever been to his saints , still the same . 4 he with his strength hath pulled down the mighty from their seat ; and them of low and base degree , are rais'd to honour great . 5 he fill'd the hungry soul , with good , the rich empty remain'd ; his mercy he has call'd to mind , his people help have gain'd . 9 the promise to our fathers made , in the which he long stood , engag'd to abraham and his seed , he hath at last made good . the song of simeon , luke , 2. 29. 1 now let thy servant , lord , depart in peace , to quiet rest , since i have thy salvation seen , and with the same am blest : 2 the prophecies are now fulfill'd , thy promises are true ; and thy mysterious love 's disclos'd , in all thy peoples view . 3 a light to lighten the dark earth , now this bright sun appears , the gentiles shall enlighten'd be , sweet comforts shall them cheer . 4 well may the long expected sight , make israel's joy abound ; before with special favours grac'd , but now with glory crown'd . the song of the lamb out of the revelations 1 all ye that serve the lord , his name see that ye celebrate ; and ye that fear him sing aloud his praise both small and great . rev. 19. 5. 2 o thou great ruler of the world , thy works our wonder raise , thou blessed king of saints , how true and righteous are thy ways , rev. 15. 3. 3 who would not fear and praise thy name , thou only holy one : the world will worship thee , to whom thy judgments are made known . 4 most holy , holy , holy lord , almighty is thy name , which was before all time , and is , and shall be still the same . ch . 4. 8. 11. 5 all glory , pow'r , and honour , thou art worthy to receive ; for all things by thy pow'r were made , and by thy pleasure live . cha . 5. 12. 6 to thee , of right , o lamb of god , riches and pow'r belong ; wisdom and honour , glory , strength , and every praising song . 7 thou as our sacrifice was slain , and by thy precious blood , from every tongue and nation hast redeem'd us unto god. 8 blessing and honour , glory , pow'r , by all in earth and heaven , to him that sits upon the throne , and to the lamb be given . part of hannahs song , 1 sam. 2. [ as 100th psalm . ] 1 my heart doth in jehovah joy , my horn in jah is lift on high ; my mouth 's inlarged o'er my foes , in thy salvation joy will i. 2 there ▪ s none so holy as the lord , no , no , there is none beside thee of other rocks , there is not one ; that to our god compar'd may be . 3 talk ye no more so proudly then , let not arrogancy once proceed out of your mouth , for god doth know , and 't is by him actions are weigh'd . 4 the lord both poor and rich does make , he raiseth up and pulleth down ; thee poor he up from dust does take , and beggars from the dunghil crown . 5 and sets them on a princely throne , in glorious power and dignity ; the pillars of the earth's the lords , the world is his , him glorifies . 6 he keeps the feet of all his saints , preserves them so they shall not fail , the vile in darkness shall be still , for no man shall by strength prevail . 7 the adversaries of the lord , shall broken be both great and small ; the lord from heaven thunder will , and in his wrath destroy them all , 8 the lord shall reign most gloriously , unto the ends of all the earth : and his anointed horn exalt , therefore his highest praise sing forth ▪ the song of the lamb. 1 break out ye saints with joy and sing , to the eternal king ; the angels do blest tidings bring , hosannah in the highest . 2 in bethlehem the babe is born , cease , cease , your bitter mourn , your sorrow n●w to singing turn , hosannah in the highest . 3 he 's come , he 's come , o happy day ! dark shadows fly away , the substance 's come to christ i say , hosannah in the highest . 4 see how the cherubs clap their wings , the glor'us host now sings ; th' eternal day , see how it springs ! hosannah in the highest . 5 behold the lord baptiz'd by john , and what a glory shone ! the father says , this is my son ! hosannah in the highest . 6 he 's come , he 's come down from above , full of eternal love ; and also sealed by the dove , hosannah in the highest . 7 the dumb do speak , the blind do see , the dead they raised be ; and lepers cleans'd of leprosie , hosannah in the highest . 8 he preaches with authority , god's kingdom doth draw nigh , and pardons all iniquity , hosannah in the highest . 9 behold him now beset with grief , angels bring him relief , they him adore because he 's chief , hosannah in the highest . 10 behold him in his agony , our sins on him did ly , god's justice he did satisfie , hosannah in the highest . 11 behold him now upon the tree ; he cry'd in miserie , oh! why hast thou forsaken me ? hosannah in the highest . 12 ah! hear him make most bitter moan , hearken to his last groan ; for now for us his life is gone , hosannah in the highest . the second part. 1 the first day now it doth begin ; an end is put to sin , eternal righteousness brought in hosannah in the highest . 2 the grave did ope thou didst arise , ye saints lift up your eyes , the morning 's come , all darkness flies , hosannah in the highest . 3 infernal spirits cry and howl , their overthrow condole , for ever now their hopes are cool , hosannah in the highest . 5 now , sin , death , devils and the grave , and th' world which did inslave , are all all o'ercome , and their death have , hosannah in the highest . 6 behold how his sweet arms were spread , whilst his dear blood was shed , that sinners might be gathered , hosannah in the highest . 7 our sins upon thee , lord , were laid , and all our debts hast paid ; of hell we need not be afraid , hosannah in the highest . 8 god's dreadful wrath thou didst appease , guilty conscience to ease , and now canst save whom thou dost please , hosannah in the highest . the third part. 1 christ will begin that work , which he knows must be wrought , if we eternal joys do ever see , hosannah in the highest . 2 lord thou wilt perfect it also , for very well we know , without thee we can nothing do , hosannah in the highest . 3 we that polluted once did ly in filth and misery , thou by thy blood dost purifie , hosannah in the highest . 4 we once were cursed by god's law , dreading death , no help saw , from that sad state thou dost us draw , hosannah in the highest . 5 all kind of sin thou dost pass by , where there 's sincerity , when unto thee , by faith , we fly , hosannah in the highest . 6 from death to life , saints raised be , once bound , but now set free , and made one spirit , o lord , with thee , hosannah in the highest . the fourth part. 1 o happy union ! ( is it done ? ) with the father and son , are we united and made one ? hosannah in the highest . 2 adoption is a precious thing , made sons of th' mighty king , most precious joy from hence doth spring ▪ hosannah in the highest . 3 communion , lord , also with thee ; nay , with th' whole trinity , what higher blessings can there be ? hosannah in the highest . 4 we at thy table sit and feed , and have what our souls need , and find thy blood , lord , drink indeed , hosannah in the highest . 5 thou supst with us , and we with thee , a joyful sight to see ; sweet is the food and company , hosannah in the highest . 6 thou sayest , thy beloved's mine ? ourselves , lord , we resign up unto thee , for to be thine ; hosannah in the highest . the fifth part. 1 thy righteousness , o lord , divine , imputed is to thine , by which they do most spotless shine ; hosannah in the highest . 2 thou art the way to god to go , th' truth by which we him know , the life which does to thy saints flow , hosannah in the highest . 3 by thee we justified be , and from sin are set free , and god accepts us all in thee , hosannah in the highest . 4 thou art our prophet , priest , and king , a prophet that does bring such light from whence true joys do spring , hosannah in the highest . 5 a priest that stands 'twixt god and men , who hast atton'd for sin . and hast us brought to god agen , hosannah in the highest . ● a king that rules o'er all above , and all that here do move ; he 's king of kings , yet full of love , hosannah in the highest . the sixth part. 1 christ is our meat , our drink , our health ▪ our peace , our strength , glory wealth , all things besides thee are but pelf , hosannah in the highest . 2 our mediator surety . and advocate on high , thro' thee , god passes all sin by ; hosannah in the highest . 3 our righteousness and wisdom too , redemption , from all woe , sanctification from thee does flow , hosannah in the highest . 4 what shall i say ? or jesus call ? for he is all in all , and reign he shall o'er great and small , hosannah in the highest . 5 he hath redeem'd us by his blood , when in our room he stood ; and made us priests , and kings , to god , hosannah in the highest . 6 and we on earth with him shall reign ( when all his foes are slain ) for quickly now he 'il come again , hosannah in the highest . a song of praise for the marvellous deliverance of our sovereign king , william , with the church , an● whole kingdom , from the hellish plot , discovered , feb. 1695 / 6 1 no change of ▪ time shall ever shock our firm affections , lord to thee ; for thou hast always been a rock , a fortress and ▪ defence to me . 2 our king preserved is , o god , by thy own hand and mighty pow'r ; thou shield'st him when he is abroad , at home to him a lasting tow'r . 3. the chariot of the king of kings , or troops of mighty angels round , encompass him with rapid wings , and all his foes with shame confound . 4 black thund'ring clouds most thick conspir'd , with threatning rage our face to veil , but at thy brightness soon retir'd : upon our foes falls fire and hail . 5 the lord doth on our side engage , from heaven his throne our cause upheld ▪ and snatch'd us from the furious rage of threatning waves that proudly swe●●'d ; 6 god his resistless pow'r employ'd , our cruel foes attempts to break ; or else they might have soon destroy'd the best defence that we could make . 7 and gods designs shall still succeed ; romes bloody sons can't stand the test , he 's a strong shield to all tha● need , and on his sure protection rest . 8 who then deserv'st to be ador'd , but god , on whom our hopes depend , or who , except the mighty lord , can with resistless pow'r defend . 9 o let th' eternal god be prais'd , the rock , on whose defence we rest o'er highest heav'ns his name be rais'd , who with salvation us hath bless'd ' 10 therefore to celebrate his fame , our greatfull voices to heav'n we 'll raise let nations round dread his great name and all be taught to sing his praise . 11 god to our king and nation sends ( tho' vile we be ) salvation sweet , deliv'rance to his saints extends , to praise his name therefore t is meet . 12 hosannahs we to thee do owe , let all the nations worship thee , and thee adore , yea thee alone , the father of eternity . 13 thy name in songs we will adore protect thy saints , and keep them pure ; to thee lets live for evermore , since from curst plots we are secure . a feast of fat things &c. containing , one hundred sacred hymns , &c. century 1. hymn 1. the eternity of the great god. in th' regions of eternal light , thou hast most holy god ; from everlasting in thy self , had thy own bless'd abode : before this world by thee was fram'd , or , earth's foundations laid ; or , the vast heavens were spread forth or any creature made . 3 thou didst in glory , lord , abide ; thy being hadst alone , in thy own self , and none beside , was with the holy one. 4 the eternity of thy great name , help us , lord , to adore : from everlasting thy dread fame shone , and shall evermore . 5 thou happy wast in thy own self , and that in th' high'st degree ; to thy essential glory , lord , nothing can added be , 6 thou need'st not us ; what canst the ha● from any creatures hand ? yet to ascribe all praise to thee , is thy most just command . hymn 2. the immensity of god , the praise . of the dread majesty of the great god above , with trembling heart i would sing forth , o with him fall in love ! 2 but what am i ? poor sorry dust that i should god admire ! be silent then , and let 's give place unto the heavenly quire ! 3 thousands , and ten thousands more of glorious angels , stand round thy high throne , and thee adore in songs at thy command . 4 hosannahs they sing unto thee , o lord , continually . they worship and most perfect be ; but , ah! what , lord , am i ? 5 a person of polluted lips ! how shall i then express the depth of thy immensity ? or thy infiniteness ? 6 i from thy presence cannot go ; what place , alass ! is there to hide from thee ? for i do know , lord , thou art every where ! hymn 3. on the immensity and omniscience of god. thy knowledge , lord , is infinite , there 's nothing hid from thee ; thou seest i' th' dark as in the light , our thoughts before thee be . 2 from sight of thy all-seeing eye , o whither can we go ! in all dark places thou dost pry , thine eyes walk to and fro . 3 thro' the whole earth , where can we hide ? o! whither can we fly ? lord , from thy presence ; for thou art far off , and also nigh ! 4 shall we to heaven mount aloft , lo , thou art present there ? or , if we should go down to hell , ev'n there thou dost appear ? 5 yea , should we take us morning wings and dwell beyond the sea , there would thy hand have hold on us , and quickly with us be ? 6 nay , if we say , the darkness shall shroud us , lord , from thy sight , alass ! the thickest darkness is to thee , like to the light ? 7 yea , darkness hideth not from thee , but night doth shine as day : let 's praise thee then both day and night , and sing to thee alway ! hymn 4. the wisdom of god great . 1 we of thy wisdom will , o lord , not only speak but sing ; for 't is from hence that all true good to us , o lord , doth spring . 2 thy wisdom and most sovereign grace most gloriously do shine ; let us see it with open face , and praise that name of thine . 3 in thy own wisdom let 's be wise ; thy wisdom let 's adore , and trust in it , so shall we , lord , sing praise for evermore . 4 thy wisdom is a mighty deep , which angels do admire ; creation-work demonstrates it , redemption rises higher . 5 the wonder of thy wisdom , lord , and sublime rule likewise , t is o'er all things , and persons here , and marv'lous in our eyes . 6 all wisdom saints and angels have , from thee it doth proceed ; and from thy wisdom we receive all good things we do need . 7 of thy amazing wisdom then we 'll sing continually ; and unto thee , let foolish men for wisdom daily cry ! hymn 5. god's piercing eyes . 1 ye saints remember god always , remember he is nigh ; nay , with us all in every place , and on us sets his eye . 2 o lord , out of thy piercing sight there 's none of us can go ; thou seest in darkness as in light , and know'st all things we do . 3 't is thy most great and glorious name we should for ever fear ; and unto thee loud praise proclaim , when to thee we draw near . 4 always let us , o lord , we pray , set thee before our eyes , and never grieve thy spirit , lord , by our iniquities . 5 let 's have a reverent awe of thee , and always thee adore and worship in sincerity ; so sing for evermore . hymn 6. the power of god. 1 who knows , lord , what thy power is thou glorious art in might ; can ought be hard for thee to do , whose power 's infinite . 2 thine arm of strength , most mighty king ▪ both rocks and hearts doth break ; o god thou canst do every thing which thou dost undertake . 3 o'er men and angels thou dost reign , all things thou dost uphold ; thou art the strength of all thy saints , thy power 's manifold . 4 thou power hast for to create , redeeming pow'r's in thee ; thou soon canst too annihilate all things which we do see . 5 none can before thy power stand , nor thy dread strength resist ; thy pleasure thou wilt do we know , yea , all things thou dost list . 6 we of thy power therefore sing , and in thy might rejoyce ; to god our strength , our hope and trust , we will lift up our voice . hymn 7. god's mercy shining : or , the chanel of divine mercy over-flowing . 1 we of thy mercy , lord , will sing , o it is infinite ! of all our joys it is the spring , let 's praise thee day and night : 2 our miseries will have an end , but thy mercies abide from age to age , it does extend like to a swelling tide , 3 that flows over all banks and bounds amazing to behold ; o'er all the world thy mercy sounds , o it is manifold ! 4 but thy redeeming mercy , lord , we chiefly do admire ; christ is the chanel where it runs , to raise the wonder higher ! 5 o mercy then ! mercy we need , thy pardoning mercy 's sweet ! preventing mercy does , in christ , with every mercy meet . 6 sinners ! take hold of mercy then ! let saints mercy adore : and for thy mercy let all men sing praise for evermore . hymn 8. the covenant and faithfulness of god 1 o lord we will exalt thy name , and to thee we will sing ; thy eaithfulness we will proclaim , from whence our hopes does spring . 2 we with our mouths will , lord , make known thy faithfulness always ; o help us for to trust in it , and that too all our days ! 3 thy covenant thou wilt hold fast , as thou hast sworn of old ; thy promises from first to last , fulfill'd shall we behold . 4 the heavens they shall praise the lord , for wonders thou hast done ; and all thy saints , with one accord , shall praise thy name alone . thy loving kindness shall not fail ; nor shall thy faithfulness : sing unto the lord , ye saints , and him for ever bless . hymn 9. a sacred hymn on god's sovereignty . 1 thou lord who didst all creatures make , hast power to dispose of them , as seemeth good to thee : some therefore thou didst chuse 2 unto eternal life and bliss ; and others didst pass-by : or didst them leave to their hearts lusts ▪ and vile iniquity . 3 if thou hadst left all adams race unto their evil way , and not have giv'n one soul thy grace ▪ o who dur'st thee gain-say ! 4 or have charg'd thee to be unjust , since all deserv'd to die , 't is infinite grace that any be saved eternally . 5 thou sendest thy sweet gospel light to this , and to that place , but dost to many lands deny the word of thine own grace : 6 and some that hear it never feel its power on their heart ; all is as thou art pleas'd to act , and sovereign grace impart . 7 we therefore lord exalt thy name , that with our eyes do see , since thou hast made the difference , all praise belongs to thee . hymn 10. god's glorious bounty : or , grace shining . 1 thy love , o lord , is very great to such vile ones as we ; such who lay dead in trespasses , are quickened by thee : 2 thy bounty to these souls of ours , who can of it conceive : and those thou dost regenerate this bounty do receive . 3. 't is they who are delivered from that forelorn estate , they once were in , when they lay dead ; whose souls , lord , did thee hate . 4 't is they whose souls united be unto thy self , o lord , and have communion too with thee , thou dost this grace afford . death can't dissolve this blessed knot , this union doth remain ; ●t death such do to jesus go , death unto them is gain . well may such say unto their souls , return unto your rest ! ●or they at death to glory go , and ly in thy sweet breast . their they do joyn with seraphims , in blessed harmony , to sing and celebrate thy praise unto eternity . hymn 11. abounding mercy of god in christ. is there no mercy in the lord ? sinners ! can you say so ? of mercy sing with one accord , mercy doth overflow ! 2 the waters which are in the sea , and light that 's in the sun , are sewer than thy mercies are ▪ to sinners quite undone . 3 thy bowels yearn in thee to those who in their blood do ly ; if they believe thou wilt forgive all their iniquity : 4 but some will not thy mercy have , they it do not desire ; in the right way , do it not crave ; nor after it enquire ! 5 but you that see the chanel , where mercy doth sweetly run , exalt god's name , and sing his praise ▪ until ▪ your lives are done . 6 at death and in the judgment-day , god's mercy you shall find , if you do leave your evil ways and have a changed mind . 7 redeeming mercy that is sweet , and ▪ pardoning mercy sure ; in christ all mercies joyn and meet , and evermore endure . hymn 12. the patience of god. 1 what wrongs , great god , hast thou long born ? ( conceiv'd they cannot be ! ) by daring rebels , who provoke thee unto jealousie ! 2 all evils done in every place , before thine eyes they are throughout the world ; and yet dost thou these foes protect , and spare . 3 tho' for man's treason down he fell , by thy revenging hand ; ●et he lifts up his bruised bones his maker to withstand ; ● and , though a feeble foe he be , whom thou like moths can crush , ●et still against the bosses of thy bucklar he does rush . ● o what vile monsters are mankind ! thus given to rebel ! strange thou dost not , lord , smi●e the earth , and send them quick to hell ! 6 man's sin for vengeance loudly crys , yet patience doth abound ; though justice crys , cut these trees down ! why cumber they the ground ? 7 thy patience still forbears , we see , o it is infinite ! therefore of it , we , lord , will sing , and praise thee day and night . hymn 13. another on god's patience . 1 would man forbear to seek revenge on such a cursed foe , who stri●es to murther him each day , and work his overthrow ? 2 but god waves all advantages of wrath , and vengeance too ; and , by amazing patience , doth daring man out-do ? 3 the creature doth disdain his god , by whom he 's cloath'd and fed , yet god still spares this rebel worm , who by the devil 's led 4 to fight against his sovereign with cruel spite and rage ; yet god doth still forbear with him , even from age to age. 5 fools ask not where th' almighty is ▪ but glory to him give : is not his being most fully prov'd in suffering thee to live ? 6 was he not god , he could not bear such weights as on him ●y ; weak mortals soon are set on fire , and for revenge do cry ! 7 why should not patience make us sing , and god's great glory raise ? lord , let thy patience joyn with love towards me all my dayes ! hymn 14. on the birth of christ . 1 a wake my soul , awake my tongue , my glory ' wake and sing , and celebrate the holy birth , the birth of israels king ! 2 o happy night that brought forth light , which makes the blind to see ; the day spring from on high came down to cheer and visit thee . 3 the careful shepheards with their flocks were watching for the moth , but better news from heav'n was brought ; your saviour is now born ! 4 in bethlehem the infant lies , within a place obscure , your saviours come , o sing gods praise ! o sing his praise for ev'r . the second part , 25th psalm tune . 1 heaven is come down to earth hither the angels fly , hark how the heavenly quire doth sing , glory to god on high ! 2 blest news indeed , be glad ; simeon o'ercome with joy , sings with the infant in his arms , now let thy servant die ! 3 wise-men behold the star , which was their stedfast guide , until it pointed forth the babe : let god be glorify'd ! 4 heaven and earth rejoyce o lord ! and shall not i ? christ he is born ! sinners sing praise , for you he came to die ! hymn● 15. a sacred hymn of the deity of christ 1 in thee , lord christ , we may thy father's glory see ; thou his brightness and glory art , the god-head dwells in thee . 2 thou art a man , yet god , in thee both natures meet , that god and man thou mightst unite in union great and sweet . 3 thou must be man to die : sing praise , ye saints , sing praise ! christ must be god to satisfie ; his glory therefore raise ! 4 such that behold thee , lord , the father also see ; and such a mediator 't did behove thee for to be . 5 thou lay'st thy hands on both , and dost to each display most equally thy dearest love ; and therefore we must say , 6 there 's none , lord , like to thee 〈◊〉 in thy self does shine all ●●ories which the father hath , 〈◊〉 sacred and divine . hymn 16. on christ's suretiship . 1 lord we 've run out , and wasted all our riches and our store ; and now our credit is quite gone thou wilt trust us no more : 2 unless there is a surety found we must in prison ly , and bear thy dreadful wrath , o god , unto eternity . 3 and therefore jesus thou didst send , no friend had we to bring ; all good from hence , we may perceive , doth from thy bowels spring , 4 't was from the worth and dignity which in christ's person lay , he did god's justice satisfie , and all our debts defray . 5 o let men dread how they despise such sovereign grace and love , because mysterious in their eyes , and also far above 6 depraved reason to conceive , that such who guilty be , should , by another's righteousness , from sin and guilt be free . 7 all praise and glory unto god , and to the son whom we adore ; and to the holy-ghost likewise , be praise for evermore . hymn 17. a hymn of christs divine love , on cant ▪ ● 1 come near , come nearer yet and mo●● thy sweetest lips to mine ? for why , thy love , who art all love , excels the choicest wine ! 2 like to an ointment poured out , is thy sweet name , and favour ; wise virgins compass thee about , for thy good ointments savour . 3 o draw me with thy cords of love we will run after thee ; the king into his chambers hath in love conducted me . 4 thy rays will make our faces shine , in thee we will rejoyce ; thy love is better far than vvine ; thou art the vpright's choice ! 5 but o thou , whom my soul doth love ! tell me , o tell me soon , where feeds thy flock ; where is the place thou mak'st them rest at noon ? 6 why should i stray and lose my way ? till i at last do fall among thy fellows flocks ( as they themselves do proudly call. ) 7 o fairest one ; if thou wouldst know where thou shouldst feed and ly , the foot-steps of the flock will show the way asuredly ? hymn 18. the churches spikenard , cantic . the 1st . sung at the lord's-supper . our king doth at his table sit , and i that love him well , will pour my spikenard on his feet , which gives a fragrant smell . 2 my well-beloved is to me a bundle of sweet myrrh , and with me he 'll make his abode , and from me never stir . 3 my well-beloved is to me , like to the choicest vvines ; like clusters of the camphire trees , amongst the fruitful vines . 4 o blessed jesus thou art fair , my beauty is from thee ! nay , thou art fair beyond compare , and precious unto me ! 5 let others on their dainties feed , and drink the richest vvine ; my feasts doth all their feasts exceed , when thou say'st i am thine . 6 i therefore will commend him still , and sing unto his praise , he dy'd for me , therefore shall be my joy and song always . hymn 19. he 's white & reddy , sung at the sacrament 1 my hearts delight is red and white the lilly and the rose : so sweet a grace adorns his face ten thousand he out-does ! 2 was he all vvhite and was not red ? no sufferer for my sin ? my blood would rest on my own hea● and no joy have within ! 3 but my dear lord is vvite and red ▪ this mixture pleaseth me ; cause for my sins he suffered who from all sin was free ! 4 what a reviving sight is this ? a righteous saviour's blood is th' bath of sin , the spring of bliss most pure , most sweet and good ! 5 his god-head , and his government are infinite and pure ; his eyes are like the eyes of doves , most constant , so indure . 6 his mouth is most exceeding sweet , he 's altogether so ; down from his head unto his feet all joys and comforts flow : 7 o sing his praise for this is he my soul doth so admire ; this is my friend , if you would know , this is my hearts desire ! hymn 20. deliverance from the pit : or , a hymn of thanksgiving for gospel salvation . ● how great is this salvation , lord , which thou for us hast wrought , ●y jesus christ our dearest friend , who our poor souls hath bought . ● thou didst behold us when we lay polluted in our sin ; and to wash us found out a way to make us clean agin . 3 we slaves of sin and satan were , and in strong bonds were bound ; and when we were near to the pit a ransom then was found : 4 thy son out of thy bosome came , our souls to set quite free : all praise unto the blessed lamb , and equal praise to thee . 5 of this salvation we will sing , and will with one accord praise thee , from whom all blessings spring ; ye saints praise ye the lord. 6 thou sav'st our souls , o save this land great things , lord , thou wilt do ; o haste , o lord , quickly appear , salvation-wonders show . 7 our dust shall wake , our souls uni● and then our glory shine ; our happiness shall be compleat ; halelujah ; amen . hymn 21. christ at the sinners door : or , a so● of praise on gospel salvation . 1 we , lord , of thy salvation have a declaration had : o sinners know christ can you save ; rejoyce in him be glad . 2 salvation is brought very near , your saviour also stands now , now , o soul , ev'n at thy door , o yield to his commands ! 3 open to him , before his wrath is kindled in his heart , and he from you , with angry frowns , for ever doth depart . 4 if it a little kindled be , o happy , happy he , tho● holy ▪ one , who doth believe , and pu●● his trust in thee ● ye saints rejoyce , ye interest have in this salvation ; what is it you can further crave ? sing praise to th' holy one : 6 salvation is wrought out for you , your god and christ adore , blessings of life do over-flow ; sing praise for evermore . 7 rejoyce that ye accepted be in your eternal head , and quickn'd are , ( and union have ; ) who once in sin lay dead . hymn 22. all glory to god and the lamb : or , a hymn of thanksgiving for the great salvation of christ. 1 now let us sing our saviour's praise , and spread his glory forth ; his honour wholly let us raise that shines through all the earth : 2 who would not fear and praise thy name thou great and glorious one , the world shall worship thee , to whom thy grace and goodness's shown . 3 all glory , pow'r , and honour , thou art worthy to receive ; for all things , lord by the were made , and by thy pleasure live . 4 to thee of right , o lamb of god , salvation doth belong , wisdom and praise , glory and streng●● and every sacred song . 5 't is thou alone salvation wrought , by thine own arm 't was done , sing praise ye saints whom he hath bought praise ye the holy one. 6 blessing and honour , glory power , by all in earth and heaven to him that sits upon the throne , and to the lamb be given . hymn 23. gods glory display`d : or , a hym● ▪ of praise on the great salvation . 1 what was thy end , o holy god , in our salvation ; but thy own glory ? therefore we will praise thee every one : 2 shall man assume some part of it ? let him ass●med be ; all is of god , all is of grace , all glory be to thee . 3 thou art the sacrificer , lord , the sacrifice also ; 't is thou that dost sprinkle the blood , and all things else dost do . 4 lift up ye saints , ( exal● on high ) your great redeemer , then he shall have the preheminence ; ye saints say all , amen . 5 sinners , will you praise christ's great name , to whom all praise belongs , and celebrate his glorious fame with joy in holy songs ? 6 of this salvation then take hold , and of it get a part ; then shall ye sing , and not till then , with grace in your own heart . hymn 24. the soul rent : or , glory shining . a hymn of praise on gospel salvation . 1 all the seraphick train above are stooping down so low , to learn o' th' church that mystery past ages did not know : 2 but now the vail is rent in twain , the mystery is unfol'd , justice and mercy , reconcil'd we do herein behold . 3 we now in gospel days may go into th' holy place , and in a bleeding jesus see god's reconciled face . 4 ye sinners then this saviour view , that for your sins was s●ain ; and this salvation slight no more , o look , view him again ! 5 how can ye see him bleed , and still retain your cursed sin ? how can ye see him call to you and you will not come in ? 6 o dearest jesus , if a taste of love be here so sweet , what will it be when we with thee , our dearest lord , shall meet ? 7 o let us sing to him always , and him in truth adore , for the day 's near when we shall be with him for evermore . hymn 25. wonderous grace shining . a hymn of praise on the great salvation of the gospel . 1 o glorious and most holy king , the mighty prince of peace , by thee alone , o holy one , from sin we have release ! 2 o wond'rous love , yea , love indeed , that thou so great and high , who didst proceed from god , should bleed , and for p●or sinners dye . 3 the curse which was , o'lord , our due thou also didst endure ; and in th' grave ●●y till the third day our freedom to procure . 4 o depth , o length , o 〈◊〉 of love , none may compare with thee , so low to lye that we so high at last might raised be ! 5 shall sinners slight thy love , o lord , salvation not regard ? no sin like this so great it is , was ever known or heard . 6 ye saints love you your saviour dear , sing forth his blessed praise ; o love him , and to him adhere , and serve him all your days . hymn 26. look unto jesus . a hymn of praise . 1 look unto jesus , sinners look , if you 'd salvation have , who 's god , the saviour , and none else , 't is only he can save . 2 come let 's rejoyce with heart and voice before our heavenly king , tribute of praise let us always unto our saviour bring . 3 before the wicked world and hell let us his glory bear ; lord manifest thy glorious name in wonders every where ! 4 let sinners not neglect , o lord , salvation thou hast wrought ; for all that do thou wilt o'erthrow , to hell they shall be brought . 5 o sinners look , and fall in love with jesus , him embrace ; with wonder now his glory view who 's full of grace and truth . 6 ye saints and saved ones rejoyce , and h●lelu●ahs sing ; for you are his and he is yours , o praise your god and king ! hymn 27. the joy of believers , and the misery of gospel-neglecters . 1 most free rich grace unmix'd and pure , the gospel does proclaim ; for which , o lord , we do thee praise and sing unto thy name . 2 come saints and sinners also taste this water , milk , and wine , wine without dreggs that off the lees our saviour did refine . 3 here 's pardon without wrath at all , white garments without stain ; a conscience purg'd we may have here , and ease that 's free from pain . 4 we may have all if we receive the blessed lord of life ; but such who do reject this grace shall one day meet with strife . 5 wrath will pursue such wretched souls ▪ and they escape shall not ; but bring upon themselves sad woe , yea , an eternal blot . 6 stand not then to dispute and die , free offered grace receive ; then good and thankful you shall be when once you do believe . 7 and you will say , salvation's great , and the great lord adore ; and sing unto his holy name praises for evermore . hymn 28. christ exalted . a hymn of praise . 1 love ye your lovely lord , ye saints , his praises also sing ; we will exalt thy name , o lord our god , and heavenly king : 2 to him that angels do adore be glory , honour , fame ; 't is he that did salvation work , o sing unto his name ! 3 to him that wash'd us in his blood , who lov'd poor sinners first ; to him that was made sin for us , and was for us accurst ; 4 to him be glory and high praise , o worship at his feet ! ●n him g●●'s a●tributes do shine ; in union also meet . 5 who would not honour and admire , who would not thee adore ; who would not this saviour desire , ●●d prostrate f●●● before ? 6 c●●e let us 〈◊〉 sing unto this mighty one ; ●●● 〈◊〉 bow ●●to ●●is king who sits upon the throne ! hymn 29. christ glory . a hymn of praise on gospel salvation . 1 sing praises unto god the lord , and call upon his name ; among the people all declare his works , and spread his fame . 2 sing ye unto the lord , i say , ye sing unto him praise ; and talk of his salvation great , exalt your god always . 3 in honour of his holy name rejoyce with one accord , and let the hearts also rejoyce of all that seek the lord. 4 seek ye the lord , o seek the strength of his eternal might ; o seek his face continually in christ , for that is right ! 5 lord thou to us salvation hath made known most graciously ; but such who do the same reject most wretchedly shall die ; 6 wrath will break ●orth upon them all , that day is very near ; but all thy saints , when christ doth come , in glory shall appear . 7 ye righteous then in god rejoyce , for you most happy be ; salvation great your portion is , and you the same shall see . hymn 30. the saint indeed . or , a hymn of praise for sanctification . 1 ye that are holy and sincere lift up your hearts and voice , sing to the lord and do not fear , you cause have to rejoyce ! 2 the fruit of christ's blest death in you most plainly does appear ; yea , that you are god's own elect , and do his image bear . 3 you shall ascend god's holy hill who undefiled be ; and shall with him in glory dwell unto eternity . 4 but as for you that have a name , but live as others do , you , you shall fall and perish all , god will you overthrow . 5 when godly ones shall joy in bliss , and shall in triumph reign , you mourn shall in that deep abyss , god will your glory stain . 6 o glorious lord , thy spirit then pour out upon us , so that we may live to thee on earth , and unto heaven go ! hymn 31. a sacred hymn on ephesians 4. 4 , 5 , 6. sung at the administration of holy baptism . 1 to the one lord and father dear , who 's high , and above all , we will sing praise , and always fear , and on him ever call : 2 and the one lord we will adore , and divine worship give , and sing his praise for evermore , by whom 't is we do live . 3 to the one spirit , by whose pow'r all saints are born again , we will sing to , and every hour under his wings remain . 4 in the one faith we will rejoyce , th' doctrin of faith is one ; and in that faith we 'll lift our voice and sing till life is gone . 5 in christ's one babtism also let us establish'd be ; let these thy children find it sweet who now have obey'd thee : 6 let such who for another plead , which is , lord , none of thine , ashamed be , and see the need of further light divine . 7 in unity of thy one church let each of us abide , and find our comfort to be such which none meet with beside . hymn 32. the drooping spirit revived . 1 come drooping saints , ve princely ones , why do your 〈◊〉 hang down ? tho' some do 〈◊〉 yet gr●●e shall you with glory ever crown . 2 christ bids you ●●er to rejoyce , again he 〈◊〉 rejoyce , whatever 〈◊〉 or 〈◊〉 saith 't is your beloveds voice . 3 why should you be discouraged , o heirs of special grace , for goodly is your heritage , and pleasant is your place ! 4 what e'r discouragments you find , our christ can answer all ; his arms are ready to lift up when you are near to fall . 5 you have had a sweet taste of god , he is to you most dear ; you feel the power of his word , be therefore of good chear ! hymn 33. evil thoughts abhorr'd : or , heart-purity 1 thy power , lord , is very great , to change the thoughts of men ; if evil thoughts so hatful be , o let us loath them then ! 2 lord , who can all his errors see ? o cleanse my heart within from evil thoughts ; and keep thou me from all presumptions sin ! o let not sin have power to reign in me at any time ; and so shall i be free from stain , and escape the greatest crime ! 4 blessed , o blessed , are the pure , who pure are still in heart , that keep thy testimonies sure ; and from all sin depart . 5 they 're such that cause have to rejoyce , thy praises forth to sing ; and unto them new comforts shall from thee , lord , daily spring : 6 they pardon'd are , and in thy love do evermore remain ; they born are also from above , and shall with jesus reign . hymm 34. the backslider healed : or , merey for backsliders . 1 believers now , what have you more , what have you more to do ; but to sing praise to god on high from whom your help doth flow ? lord thou art good , thy mercy 's great , thy promises most sure ; salvation 't is which thou hast wrought , christ's blood did it procure . 3 exalt by faith your lord on high , through off your unbelief ; and trust in christ conunually , in whom is your relief : 4 say there is hope , and we do come , we come , o lord , to thee ; for thou alone , lord , art our god ; thy name exalted be ! 5 backsliders then return and sing , god will forgive you all ; and make you so firmly to stand that you shall never fall . hymn 35. ephraim mixed among the people . 1 the pure in heart are thy delight o thou most holy one ! all they that do what things are right may sing thy praise alone . 2 all mixtures , lord , in doctrin and practice , thou dost hate ; ourselves , therefore , with wicked men let 's not associate ! 3 and so shall we , lord , with much joy our hearts lift up to thee ; and nothing shall our peace destroy whilst circumspect we be , 4 let such that mingle not themselves thy praises therefore sing ; and to thy people let men join in faith , to praise our king. 5 come out of babel then all ye , and be ye seperate ; depart all godly ones , and flee before it is too late ! 6 o touch not the polluted thing , and god will own you then ; and drink you shall o● 〈◊〉 sweet spring thus sing , and say , amen . hymn 36. the good 〈◊〉 . 1 sinners 〈…〉 be , your 〈…〉 ●●ar ; his 〈…〉 cheer , our 〈…〉 did bear : 2 't is 〈◊〉 praise that we will raise , and set his glory forth ; there 's none like thee , all saints do see in heaven or on earth . 3 thy blood 's our balm , who hither came to die upon the tree ! therefore , o lord , with one accord we will sing praise to thee . 4 thou hast a salve for every sore ; didst dye that we might live therefore to thee continually all praises we will give . hymn 37. the voice of the turtle heard in our land. 1 thy precious blood was shed , o lord , my soul to purge from sin ; which purchas'd grace my soul to change , when shall this work begin : 2 in sinners hearts , o now impart , that grace that they may sing : o own thy word , most holy lord , our god , and gracious king ! 3 the harmless turtle 's pleasant voice is heard , lord , in this place ; let fig-trees put forth their green figs , young converts deck with grace . 4 arouse ! the summer will soon pass , your day of grace will end ; o come to christ , whilst he doth call , and does his love commend ! 5 see how the saints do bud in grace , what gracious fruits abound , upon this liberty for all to hear the joyful sound : 6 arise , you who yet sleep in sin , make hast to come and live ; so shall you sing and joyful be , and honour to christ give . hymn 38. — buy of me . 1 come buy of thee ? lord let us see what 't is that thou dost sell ! the pearl of price and paradice , o lord what tongue can tell 2 what their worth are ! what fool is there who doth refuse to buy ? a bargain 's here ! and 't will appear so to eternity . 3 this pearl excells the rich beryl , the onyx and the sapphire ; rubies so rare can't with 't compare , no , nor the gold of ophir ! 4 begone vile lusts as things accurst , let every soul then say , this pearl will i purchase and buy without further delay ? 5 let 's look about , our glass runs out , and take such good advice ; what e'r you see the terms to be , to come unto the price . sing , sing , god's praise , you ought always , who this rich pearl have ; what would you be , what more can ye ask , seek , desire , or crave ? hymn 39. a bleeding christ , and the bleeding heart . 1 ho● gracious and how good , o lord , art thou to sinners vile ; thy ●rath is o'● , and thou on us , in jesus christ , doth smile ? 2 sing praise ye tender-hearted ones , lift up god's praise on high ; for you shall live for evermore , yea , live and never die . 3 behold a bleeding christ ! o see his side , how did it run with purple gore ? can ye forbear to grieve , shed tears , and mourn ! 4 but did he die , and in our stead , that we might never die ? o love this lord , and sing his praise ; and on him all rely ! 5 the fruits of christ's most blessed death in bleeding hearts appear ; their sins , they see , have wounded him , and pierc'd him like a spear . 6 they look to him , therefore they mourn , and yet by faith rejoyce ; they cann't but grieve , nor yet forbear to sing with cheerful voice . hymn 40. salvation great and glorious . 1 great god of love send from above thy new jerusalem ; on jesus's head cause thou to spread his sparkling diadem . 2 hosannah sing continually , our jesus comes apace ; bow every knee ; all hell shall flee from th' terror of his face . 3 salvation high is now come nigh , salvation great indeed ; o sinners see and saved be by jesus who did bleed ! here 's life for you that believe do , the terms most easy are ; o come and drink before you sink i' th' depths of hell's dispair . 5 sing praise , sing praise , god's honour raise , ye who salvation have ; dear jesus love , who from above came , your poor souls to save : 6 now heavens work is here begun , the work of singing praise ; most holy live , rejoyce and sing until you end your days . hymn 41. the tender hearts triumph . 1 you tender hearted souls rejoyce , and sing god's praises forth ; ●n sacred hymns lift up your voice whilst here you live on earth : 2 for god bestowed hath on such new covenant true grace ; and though they grievs and sorrow much , they shall lift up their face . 3 't is a new spirit that 's in you , your heart of stone is gone ; the bleeding heart shall sweetly sing when this sad life is do●● . 4 sin unto you most grievous is , you cannot it endure ; o is it thus ! then sing god's praise , for you shall sing for ever . hymn 42. the broken and contrite heart . what cause of joy ye saints is here ? have you a tender heart ? lift up your heads , be of good cheer , you have a blessed part ! 2 o lord , we praise thy holy name , for offering precious grace ; let us believe , so let us sing , for happy is our case : 3 thy word can break a heart of stone ▪ o lay on gracious blows , to sinners , and also to saints , let 's see what mercies flows . 4 a broken heart 's a sacrifice most choice , o lord , to thee a broken christ , and broken hearts , most sweetly do agree . 5 thou wilt , lord , dwell with contrite ones , and them revive also ; upon the humble sincere soul all lasting blessings flow . hymn 43. righteousness of christ glorious 1 christ's righteousness imputed is , to those who do believe ; sing praise to christ , and god on high , who do this grace receive . 2 your wedding garment is a sign of joy and sweet delight . sing praise , o soul , for thou art his , sing praise both day and night . in this may saints rejoyce always , 't is this doth make them glad ; ●uch may rejoyce well all their dayes who are so bravely clad . 4 your wedding robes they are , o know , richly embroidered ; no princess was e'er cloathed so , that king did ever wed . 5 it shines bespangled with gold ; and such who have it on the king with joy doth them behold , and loves to look upon . 6 how may we then continually in jesus christ rejoyce , and sing to him melodiously , with heart and cheerful voice ? hymn 44. christ's penny : or , the laborours hire . 25th psalm tune . 1 lord , happy are those souls who hired are by thee ; for such that thou approvest of they saved all shall be : 2 great 's their reward , o lord , their penny is not small ; they have a god , a christ have they , a crown ; they shall have all. 3 then sing ye chosen ones , his praises now set forth ; and in his vine-yard faithful be whil'st you do live on earth . 4 rewards of grace excell such which from debts arise ; rejoyce in god ye saints always , and your dear saviour prize . hymn 45. the blessed death of the saints : sung at the funera ! of that vertuous gentlewoman mrs. elizabeth bright ▪ decemb. 7th . 1693 / 4 1 thy word , o lord , doth comfort those who on thee do believe ; yea , all of them which thou hast chose thy quick'ning grace receive : 2 in life it is a cordial sweet , at death it doth revive ; such comforts do thy saints meet with , of which , death can't deprive . 3 a door of bliss to weary saints , thou art ( grim death ) become ; secured is the jewel safe , whilst earth the corps intombs . 4 by death the saints do enter rest , prepar'd ready above ; they are for ever swallow'd up in endless joys and love. ● cease grieving then for such who are to blessed jesus gone : ●or they in glory shine most bright , and the blest prize have won , hymn 46. the happy death of the godly : sung at the funeral of mr. john tredwel . ● return to god , your resting place , ye sinners with all speed ; by christ , to god you must approach , for all things you do need . ● lord there 's no rest for to be found but in thy self alone ; high praises therefore forth shall sound to thee the holy one ! 3 we sing below , but they above , in crowns excelling gold , triumph in their eternal bliss , amazing to behold : 4 and each of them in majesty do represent a king ; yea , angels like in dignity ; and with the cherubs sing . 5 immortal robes they all have on , and shine like to the sun ; let us prepare to follow them ; our glass will soon be run , 6 death is a sleep , it is a rest from all our sorrows here ; let 's so believe that we with christ in glory may appear . hymn 47. psal. 17. 15. — i shall be satisfied when awake with thy likeness . sung at the f●neral of mrs. sarah wilmo● july 14th , 1694. 1 sing to the lord , ye saints of his , and thankfully express how sweet the due remembrance is of his pure holiness : 2 and tho' his anger burns apace it quickly slacks again ; but , lord , thy favour and thy grace for ever doth remain . 3 tho' sorrows lodge with us all night , which makes us weep and mourn , yet joy comes in at morning light , and makes a sweet return . 4 by death thy saints enter to joys prepar'd for them above ; and the're for ever shall remain in endless life and love. 5 o there they see as they are seen , with clear unclouded views ! ● there they hear lord ! nothing else but sweet and glorious news ! ● anthems of joy , of love , and praise ; and hallelujahs sing ; who would be fond of this vain world , from whence such sorrows spring ? ● we shall be fully satisfied when we awake and rise : ●f we do sleep in jesus christ we then shall win the prize . hymn 48. salvation shining . 1 o sing ye now unto the lord , a new and pleasant song ; for he hath wrought by his right hand ; to him doth praise belong . 2 salvation is , lord , wrought by thee , from sin from wrath and hell ; o sing to god continually , all who in sion dwell ! 3 't is thee , o lord , we will exalt , and spread thy glory forth . for thy right hand hast wonders done for us , who dwell on earth : 4 our enemies that are within , thou hast , o lord , brought down ; our foes also , that are without , by thee , are overthrown . 5 ye righteous in the lord rejoyce , his holiness proclaim ; be thankful , and with heart and voice sing to his glorious name : for why , the lord our god is good , and he has heard our cry ? since on our side , lord thou hast stood , let 's praise thee till we die. hymn 49. the saints holy triumph . 1 tremble all you who rest upon a form of godliness ; as also ye that do draw back , whether 't is more or less : 2 rejoyce ye saints and do not fear you all are in christ's hand ; there 's not a soul that is sincere but firmly it doth stand 3 upon a rock , and ne'er shall move , nor fall away ; besure gods own elect , who do him love , all trials shall endure . 4 come saints , triumph , in the dear lamb , your lord , that once did die ; we that believe in jesus , have e'erlasting cause of joy . 5 come law of god , what hast thou now of us for to demand ? thy curses all did meet in christ ; who in ●ur stead did stand : 6 tho' such d● sin thou canst not curse , thy 〈…〉 ●id ly u● 〈…〉 lord , 〈…〉 he , 〈…〉 die ? 7 come justice , where is now thy cha●ge ▪ wh●● hast ●ou now to show ? we do ●o thee present the blood which from christ's sides did flow : 8 we shall not fall who do believe ; well may such sing ; therefore draw back they can't so as to die ▪ sing praise for evermore . hymn 50. the power of god's word . 1 o lord , 't is matter of high praise thy word on us doth shine ; but happy they who fee ! it's rays , and glorious power divine . 2 o let poor sinners feel their sin prick them , as with a sword ; and purge out all that filth within ; so will we praise thy word . 3 enlightened souls have cause to sing , who wounded were by thee ; true cause of joy to such doth spring ; for they , lord , healed be ; 4 and now in robes , most richly deckt ▪ they to the king are brought ; surpassing angels ; for have they a robe so richly wrought . 5 we therefore throw our crowns below thy high and glorious throne ; and must all say , both night and day , thou worthy art alone , 6 all glory , pow'r , and praise to have , by us for evermore ; thus let us sing unto our king , and him in heart adore . hymn 51. boundless mercy . 25th psalm tune . 1 of mercy still , o lord , we will together sing ; and in sweet sacred songs of praise exalt our glorious king : 2 let heart and tongue rejoyce , and say , who 's like to thee ? among the gods there 's none that thus forgives iniquity . 3 we did not pardon crave , when in our blood we lay ; but t' was free grace that moved thee our cursed debts to pay . 4 this pardon is this day to sinners offered ; oh! is there none that will come in , whilst out thy hands are spread ! 5 you happy are , o souls , who now forgiven be ; and also over a short time you will it clearly see : 6 then sing , tho' in the dust you ly a little while ; a day is near that will make all god's pardon'd ones to smile . hymn 52. a call to obedience . 1 thine ordinances are , o lord , like pipes that run with wine ; we praise thee now with one accord , for each command of thine . 2 repent ! lord that 's a mighty thing ; but all who do not so , thou down to hell at last will bring , thy wrath to undergo . 3 believe ! and shall we saved be ? o blessed be thy name ! for works can't not us justifie , since sinners we became . 4 baptized be ! lord , some we fear do not of that approve ; but such who are indeed sincere , and truly do thee love , 5 will do whatever thou dost say ; each precept , lord , is right ; and that which some do loathe and hate , is lovely in thy sight . hymn 53. spiritual joy increasing . 1 rejoyce ye that in houses dwell , in houses made of clay , for bodies of the saints excell ; and shall another day : 2 lord shew unto thy servants all thy savour and thy grace ; and let us all both great and small behold thy glorious face . 3 o put great joy into our hearts , so will we sing to thee : and cause have more than those whose corn and wines increased be : 4 sing to the lord in righteousness , his face do you behold ; in christ , god doth you richly bless with blessings manifold . 5 god is your god , you union have through christ , with him again ; your bodies and your souls are his , so ever shall remain : 6 some joy in wealth , and others do in pleasures much abound ; but such alone have cause of joy that have gods favour found . hymn 54. christ our glorious shepheard . 1 now let us to our shepheard sing ; the shepheard of the sheep ; blessed are they , o happy souls , whom thou , lord , christ , doth keep : 2 and will you then go still astray , o see the shepheard's come , he 's come to seek , to search and find , and convey you all home . 3 he looks about to see if he can find you in his fold ; can you forbear for to return , how can your love be cold ? 4 ah! he for you did shed his blood , he for his sheep did die ! and will you , souls , your dearest lord again now crucifie ! 5 besides , the wolves are got abroad ; o hear your shepheard's voice ! o sing unto your blessed lord , and in him all rejoyce : 6 thou art our shepheard and our guide ; our prophet , priest and king ; thou art our life , our light our hope , from thee , our joys do spring . 7 then ravish'd with thy sacred love , let us thy glory raise ; and mount our souls to heaven above , in songs of lasting praise ; 8 and h●te to mind a strangers voice , thy doctrine let us hear , that we with thee may all rejoyce , when thou , lord , shalt appear . hymn 55. truth in its primitive purity . sung at the administration of baptism . 1 now let us make a joyful noise , and sing unto the lord ; and in god's fear unite our joys , in him with one accord . 2 o ble●s●d day , in which we see god's ordinance restor'd ! worthy art thou , o holy one , to be in truth ador'd . 3 dark clouds of error god expells , and truth shines splendently : o may our brethren be convinc'd , give them a seeing eye : 4 you that believers are , arise , and all baptized be ; take heed you do not still dispise christ's holy baptisme . 5 and let us all thy name , o lord , for evermore adore ; that thy blest institutions are restor'd as heretofore . 6 if every truth , lord , be by us receiv'd in sincere love , it will to us an evidence be , we born are from above . hymn 56. the spiritual bridegroom . sung at the administration of baptism . 1 how pleasant is it , for to see poor sinners to espouse their dearest lord , who only is , the blessed sharons rose . 2 't is thou , lord jesus , we do preach , and thy high praises sing ; thou art our all , all grace's from thee , and spiritual blessings spring . 3 o who is like , lord , unto thee , thy beauty doth exceed ; thy glory is so infinite ; in thee 's all things we need : 4 there 's none thy glory can set forth , yet thou dost condescend to be the bridegroom of our souls , our joy , our god , our friend . 5 be thou to us above all things ; chief of ten thousand be ; let those enamouring lips of thine , endear our souls to thee : 6 o let thy saints be ravished with love begetting love ; fill'd with eternal joys divine , which flow down from above ! 7 o then with angels sing the praise of your most sacred friend : the glory of christ jesus raise , until your days shall end . hymn 57. god's temple plants . 25th p●●m tune . 1 ye sinners now come in , christ doth invite you all ; return , return , make angels sing , return for christ doth call : 2 lord , thou art merciful , most ready to forgive , and pardon all that come to thee , and do thy son receive . 3 o leave your wicked ways before it be too late ; for those that love , and live in sin , god's soul doth loathe and hate : 4 but like a cedar tree , which lebanon forth brings , the just shall grow and flourish so as laden palm-tree springs . 5 god's temple plants shall thrive , in his blest courts each one ; and still produce their fruitful juice , when they to age are grown ▪ 6 still fat and flourish shall , god's justice to express ; our rock is he , most pure and free from all unrighteousness . 7 then sing his praises forth , him honour and adore ; for you shall sing unto your king in glory evermore . hymn 58. christ's vine-yard . 1 thy vine-yard , lord , was purchased , though wild it once did ly , and barren was as any ground thou couldst on earth espy ; 2 but thou much cost and pains hast shewn , that it might fruitful be . thy sun doth shine , and rain doth fall on it continually . 3 all praise therefore to god on high , how great is thy blest care of thy own church , and every soul who truly are sincere . 5 we will the praises of the lord in sacred hymns set forth ; and sing therefore with one accord , whilst we do live on earth , hymn 59. the noble vine . 1 there is on earth a noble vine , set in a fruitful place ; the root thereof is all divine , and full of precious grace ▪ the lord by his right hand did plant this vine , and vine-yard too ; and shines upon each gracious saint , and waters it also . 3 into this vine-yard we are call'd , whilst others idle stand ; lord help as all to work therein , and yield to thy command . 4 thy care is great of thy own church , thou watcheth it each day ; but fruitless trees thou wilt pluck up , and throw them quite away . 5 but wilt prune such that fruitful be , we therefore thee adore , and in sweet hymns we 'll sing to thee , now and for evermore . hymn 60. redeeming love. 1 o that we could as angels do aloud god's praises sing , for wonders of redeeming love , from whence soul peace doth spring . 2 shall man , who at the gates of hell did pale and speechless ly , not find a tongue , and time to speak ? stones against such will cry ? 3 then ye , th' redeemed of the lord , your thankful voices raise ; who reconciled are to god ; sing your redeemers praise : 4 sing and triumph in boundless grace , which thus hath set you free ; exalt with shouts , all who believe , your god continually . hymn 61. spiritual food . 1 our souls o lord , think thou upon , let us not them forget ; but cloathe them , o most holy one , and give them precious meat : 2 thou hast thought on our souls , we know , when they in blood did ly , for which we praise thy holy name , and will thee magnify . 3 how good art thou , to us , o lord what plenteous food have we ; our paths drop fatness , therefore well sing praises u●●o thee . 4 put us , o l●●d in remembrance the needful thing to do ; that satan may never prevail , nor work our over●h●●w . hymn 62. the honour of christ's servants . 1 ye servants of the lord of hosts who in his vine-yard be ; who wait on him , and do his work , praise him continually : your honour , o it is not small , if you accepted are ; and servants be , then you are all both sons , and daughters fair . 3 nay he espoused hath you too , and in his bosome will lay you to all eternity , your souls with joy to fill . 4 o then sinners , yield now come in , christ's servants to become ; so shall you have all crowns at last , and shine in his kingdom . the praises of this , lord , let us with joyful hearts sing forth ; for there is none like unto him in heaven 〈◊〉 on earth . hymn 63. christ the saints strength and guide . 1 o lord we praise thee with our souls , thou dost us warning give of the great dangers we are in , and tell'st us how to live. 2 't is thou must give us pow'r and might , that we may watchful be ; o give us strength , that day and night we may sing praise to thee ! 3 our steps direct , our souls protect , and in the way of peace lead us , we pray ; then to th' last day our joy will never cease . 4 thou wilt not leave us , we do know , to fight , or war , alone ; but wilt assist us evemore , until all danger 's gone . 5 worthy art thou , therefore , o lord , of praise continually ; let all that is in us give thanks , and praise thee till we die. hymn 64. — but they said , there is no hope . 1 lord , of thy mercy we will sing , thy mercy hath no bound ; they that have said , there is no hope , thy mercy sweet ●●ve found . 2 sinners break forth , and in amaze , do you rejoyce , and say , there 's hope , that we may mercy find , believe , and do not st●y . 3 o lord , thou d●●t not look that men should worthiness obtain : or s●me in●erent ●itness 〈◊〉 , much less ●e born ●●●●● before that they take 〈◊〉 on thee , but presently believe ; and on thy promise lay ●ast hold , and christ strait-way receive . 5 glory to god , glory to christ , let sinners say no more , there is no hope ; let all believe , and thy free grace adore . hymm 65. the joy of believers : or , the power of christ's intercession . 1 thy intercession , holy lord , doth yield us joy and peace . we therefore will with one accord , from singing never cease : 2 o thou exalted priest of god , who hast thy father's ear ; all glory and high praise to thee , who our sad shame didst bear . 3 thy blood was shed , and we are fed and nourished by thee ; and by thy intercession are preserv'd continually . we need not fear what doth draw near , because thy pray'r is heard ; for thou , according to our day , wilt strength to us afford . 5 ye saints rejoyce , lift up your voice , christ is at god's right hand ; between god's wrath and our poor souls he evermore doth stand . hymn 66. christ's green pastures . sung at the administration of baptism . 1 o thou beloved of my soul , thou hast a people free from all base mixtures . cleansed clean , o tell me where they be ! 2 thou hast thy institutions , and ordinances pure ; thou hast thy churches ; tell me when , and where i may be sure ! * 3 thou hast enclosures rich and fair , peculiar to thy sheep , and dainty nourishing pastures , where thou dost them always keep : 4 thou in communion fold's them up , in winter keeps them dry ; thou giv'st them shades from heat of sun ; o tell us where they ly ! 5 o add more sheep unto thy fold , lord bring them in to thee ; that they thy glory may behold , and comforted all be : 5 then shall they sing sweet songs of praise , and taste thy choicest love ; and ravish'd be too all their days , with comforts from above 7 in height of sion , holy one , when shall we sweetly sing ; arise , o mighty prince of love , our joy and heav'nly king ! 8 bring in poor sinners far and nigh ; o fill thy house , o lord , and we will praise thee evermore , with joy , and one accord . hymn 67. the fulness of christ. 1 't is thy high praise , o holy one , that we will ever raise , 't is jesus we must magnify , and live to all our days : 2 thou art our life , our hope , and stay , our sun that gives us light ; thou art our prophet , priest , and king , praise is thy due and right . 3 lord , thou th' brightness of th' father art , the god-head dwells in thee , and of thy fulness dost impart to such , o lord , as we . 4 worthy art thou , all praise to have , who for our souls was slain : thou art exalted , and shall too , o lord , for ever reign . 5 unto the father and the son , and holy-ghost , therefore , be glory , honour , and renown , now and for evermore . hymn 68. to praise god becomes the upright . 1 come let us sing most joyfully to god of saving might , to raise the praise of the most high ; becomes all the upright . 2 't is he that justifies all those who justified be : but woe to them who do oppose his grace , his grace so free ! 3 lord not to us , not unto us , but to thy glorious name , let all the glory be ascrib'd , the honour and the fame . 4 our works alass imperfect are , to jesus we must fly , his righteousness , and his alone is comely in thine eye . 5 't is faith whereby we do receive free pardon of our sin ; 't is he alone who doth revive that glorious work within : 6 but faith , which doth us justify , most precious fruit doth bear , true faith , o lord , doth purify the heart , if it be there . 7 ye righteous sing unto the lord , his praise do you set forth and let all people look to him , to the ends of the earth . hymn 69. the ax lifted up : or , wrath pursuing the sinner . 1 o lord , thou just and holy one , wee the admire do , that fruitless trees are not cut down ; this doth thy mercy show : 2 thy ax is up , o let us fear , for thou most righteous art , the natural branches did'st not spare ; therefore with trembling heart 3 let sinners now to jesus fly , that grafied they may be in him , by faith , most speedily ; no other way can we 4 find out , for to escape thy wrath ; and blessed be thy name , that ever jesus , out of love , to save us , hither came , 5 o let us all good trees be found , and fruitful also be ; make thou our hearts sincere and sound , and we 'll rejoyce in thee ; 6 and sing thy praise , o lord , most high , for we have blessings store ; help us dear god , our wants supply , and we 'll sing evermore . hymn 70. hallelujah : or , a hymn of praise on approaching glory . 1 rejoyce ye gracious ones , for god hath heard your moans , and soon will ease you of your groans , sing then hallelujah . 2 your sins are pardon'd all , whether they 're great or small ; and you from god shall never fall , ttherefore hallelujah . 3 to free you from your fear the mighty god is near , to save you quickly he 'll appear , therefore hallelujah . 4 in god you interest have , o therefore to him cleave ; for he his saints will never leave , therefore hallelujah . 5 to comfort great and small , babel shall quickly fall ; and christ shall rule and reign o'er all , therefore hallelujah . hymn 57. treasure in earthen vessels : or , all glory to god. 1 o praise the lord , and look to him , sing praise unto his name ; o all ye saints of heaven and earth set forth his glorious fame : 2 for sending his bless'd word to us , and ministers to raise , to preach the gospel of his son ; sing forth his glorious praise ! 3 we have thy treasure holy one , in earthen vessels , so that all the glory might be known from thy own self to flow : 4 to thee of right , o lamb of god , all honour doth belong ; wisdom , and glory , riches and strength and every praising song . 5 most holy , holy , holy , lord ; almighty is thy name , which was before all time and is and shall be still the same ; 6 come ye redeemed of the lord , your thankful voices raise ; can you be dumb , whilst angels sing our great redeemers praise ! 7 come let us joyn with angels then , glory to god on high , peace upon earth , good will to men , thus sing eternally . hymn 54. grace abounding : or , a call to come to christ. 1 hark sinners , hark , the trumpet sounds a call ; it is to you to come to christ ; tho sin abounds , gods grace doth overflow . 2 rebels ! ( saith god ) lay down your arms , and make your peace with me ; o quickly ●ow , come in to day , you shall forgiven be ! 3 with thee , o lord , there 's mercy found , therefore we will rejoyce ; god'● grace , in christ , it doth abound , sinners sift up your voice , 4 let pray'rs and tears flow out amain , be overcome with love ; and never cease until you see your hearts to god do move . 5 o quickly now , agree with him , whom you offended have ; o saints praise him , and sinners know 't is christ alone can save 6 your souls from wrath , o look to him ! so may you sing likewise so you shall have true peace and be free from all enemies . hymn 73. hell in a rage : sung at the administration of baptism . 1 lift up your voice , sing and rejoyce , where are your melting tears ; do sinners turn , and to christ run , this fills satan with fears ; 2 this makes hell sad , and heaven glad , the cherubs claps their wings ; there 's joy above to see what love is in the king of kings . 3 to such as we that chosen be , and called by his grace ; who nat'rally in filth did ly , condemn'd with adam's race , 4 but now made near and sav'd from fear , being rais'd up on high ; wash'd in christ's blood , enjoying good ; sing praise continually . 5 lord let these know , and away go assured of thy love : and live each day that all may say , they born are from above : 6 that we may see continually , cause to rejoyce in them , who being sincere , may each appear with christ , amen , amen . hymn 74. jacob's ladder , a type of christ. 1 behold , and wonder now , in a most sacred song ; o let 's exalt the name of christ , to him doth praise belong . 2 a wonder sure it was , and that in every part ; eor while he lay i th' virgins womb he lay in her own heart . 3 that son the mother bore , the mother did create ; both perfect god , and perfect man , a wonder to relate . 4 lord christ , thou art the priest , and yet the sacrifice : the altar too art thou likewise , and gift that sanctifies . 5 thou god-man , king , and priest , almighty art yet meek ; thou art most just yet merciful , the guilty cam'st to seek . 6 thou never any fail'd , that sought thee in their need ; thou never quencht the smoking flax , nor broke the bruised reed . 7 thy life a wonder was ; but here 's a wonder more , that thou that didst all kingdoms make , shouldst make thy self so poor . 8 and wonderful it is , [ that we this thing do see , ] that thou , who art all life and love , yet few , alass ! love thee . hymn 75. the wonder of pardoning grace . ● come stand and wonder every one , the way that god hath found to pardon us , it is such grace , that strongly doth abound . 2 o let us of thy goodness sing , thy goodness let 's adore ; and with thy grace exalt our king , and saviour , evermore . 3 no pardon , lord , without thy blood , for us , be poured out ; by thy atonement , lord , thou hast our pardon brought about : 4 our surety for us did die , o blessed be thy name ! let saints praise thee with one accord , yea , highest praise proclaim . 5 sinners , your pardon ready is , o fall at jesus's feet ; believe on him , and you shall have his pardoning mercy sweet ! 6 o let us say , o lord , who is it that 's like unto thee ? who pardon 's all our horrid sins , yea , all iniquity . hymn 76. ▪ i will put a new spirit within you : or , the unwearied saint . 1 o blessed lord , what hast thou done ? what kind of spirit 's this , that makes thy saints with joy to run , and thy sweet lips to kiss ? 2 how heavy and how dull are they , ( how dead and carnal too ; ) who in the old nature do abide , they nothing freely do . 3 thy saints are fired with thy love , they in thy ways rejoyce ; and upwards they to thee do move , and sing with cheerful voice . 4 thy acceptation , lord , of us , thy love and favour kind , is wages now enough for us ; this blessing let us find . 5 and we will praise thy holy name , and sing continually ; and of thy ways ne'er weary be , until we come to die. hymn 77. god's court , or , glory near . 1 o all ye nations on the earth , praise ye the lord always ; and all the people every where , set forth his glorious praise . 2 for great his goodness is to us , his truth it does endure ; wherefore praise ye the lord our god , praise him ye saints for e'vr. 3 ye who attend god's holy courts , and in his house do dwell . sing forth his praise ev'n all your days , bless him with israel . 4 you 'll quickly hear the lord doth reign , look up , and ready be ; sion's in travail , and ye shall her blest deliverance see . hymn 78. god pardons , guides , and leads . 1 sing praise ye saints , ye pardon'd ones your debts forgiven are , for christ hath paid all you did owe , sing praise for evermore . 2 o sinners fly with speed to christ , god's wrath in him is o'er , take hold of him and you shall sing sweet praise for evermore . 3 and let the saints rejoyce in god , who cancels all their score : who heals all our infirmities , and doth our souls restore . 4 't is he that leads , 't is he that guides , and gives us rest and peace ; o sing christ's praise , you pardon'd ones , your joy shall never cease ! hymn 79. a call to young-men . 1 christ's trumpet sounds yet once again , to bring poor sinners in ; 't is voluntiers he would obtain , to fight against their sin. 2 and faithful laborours he likewise , is come to seek and call : young men , will you not now arise and enter's vine-yard all . 3 christ worthy is , his service too , will raise you very high ; his wages is a crown of life , his servants never die. 4 o then desert and come away , you serve a cruel foe ; desert his service now this day , and unto jesus go ! 5 when any come , the angels sing , it causes joy above ; all such who come may also sing , for they enjoy his love. hymn 80. unity of saints . 1 unite our hearts unto thy self , o lord , we do thee pray , so will we sing thy praises forth , and walk with joy each day . 2 thy saints above united be , they sing with one accord ; o let us with one heart and voice sing to the living lord ! 3 singing together clearly shews , thy people should one be ; for union 's a most lovely thing , unite us all to thee ! 4 and in thy truth and bonds of love , let us all live together in unity , so will we sing thy praises , now and ever . hymn 81. infinite mercy shining . 25th psalm tune . 1 t is of thy mercy , lord , of goodness and of love. that we will sing and magnify , which shines from thee above . 2 we may , lord , tell the stars , and sands on the sea-shore ; as we account thy mercies can , in number they are more . 3 in christ it is alone , the fountain's opened , from whence thy love and goodness flows , and all things we do need : 4 let sinners then believe , and know assuredly , thou wilt forgive and pardon all , their great iniquity . 5 and let thy saints rejoyce , and sing with joy of heart ; for they shall one day be with thee , and never more depart . hymn 82. the joy of repenting tears . 1 thy ways , o lord , most pleasant be , and all thy paths are peace ; the joys of all that cleave to thee , shall never , never , cease . 2 what are all sinful pleasures here , which are sinners delight ? will they not hateful all appear when sin is in their sight ? 3 more joy is there in leaving it , and in repenting tears ; then they do find who it commit , who filled are with fears . 4 o young-men , young-men , will you then christ's gracious call obey ? now hear his voice , i say again , no longer do delay ! 5 all praise to god , thus let us say and sing continually ; who says to sinners , hear and live : believe and do not die. hymn 83. the saints holy triumph in christ. 1 come le ts triumph in the dear lamb , our lord , who once did die ; we that believe in jesus , shall have everlasting joy . 2 come law of god , what hast thou now of saints for to demand ? thy curses all did meet in christ , who did our surety stand ? 3 come justice , where is now thy charge ? what hast thou now to shew ? we do to thee present the blood that from christ's sides did flow : o blessed wisdom infinite , 't is thou hast done the thing ; justice and mercy now are join'd , by our most blessed king ! 5 but woe to such who slight this grace , salvation to neglect ; god's attributes with angry face will them at last reject : 6 but saints shall hallelujahs sing , because they are set free ; their crowns they throw , lord , at thy feet , and will give praise to thee . hymn 84. christ a believers all : to be sung at the lord's-supper . 1 now unto jesus christ let 's sing , before him let us fall ; he that did our salvation bring , ev'n he is all in all. 2 thou art , bless'd one , the lord of lords , thou art the king of kings , thou art the sun of righteousness , with healing in thy wings . 3 thou art our meat , thou art our drink , our physick and our health , our light , our strength , our joy and crown , our glory , and our wealth : 4 to thee let us give all the praise , thy glory not divide , for god did thee to glory raise , to pull down all mans pride . 5 salvation is in thee alone , which is a thing not small : pardon and peace , and life 's in thee , o thou art all in all ! 6 what is there more , what can we say , but in the great'st amaze , even stand and think , and evermore sing forth thy glorious praise ? hymn 85. go thy ways forth by the footsteps of the flock . 25th p●lm tune . 1 o thou my fairest one ! thus my dear lord doth speak , if thou wouldst know what thou must do , and with my saints partake ; 2 go up to yonder mount , thence look , and thou shalt ' spy , clear as the sun , what must be done , presented to thine eye ? 3 seest thou that folded flock , whose heart the spirit tyes ; whom gospel-order calls into distinct societies ? 4 seest thou the pastures where they do together feed ; the shepheard stands with both his hands to give them all they need ? 5 their magna-charta is my word ; that is thy guide ; o follow them that follow me , and thy foot ne'er shall slide ! 6 thither i 'll go , and join , there will i feast and feed ; there will i sing my shepheard's praise , who doth supply my need ! hymn 86. — my beloved is mine . sung at the receiving of the lord's-supper . 1 o blessed day when we can say , lord jesus thou art mine ! o blessed day when we can say , lord jesus i am thine ! 2 christ he is ours by deed of gift , and that 's a title good ; and saints are his by purchase right , he bought them with his blood. 3 say then , i 'll have no love but he , i like my choice so well ; and for his spouse he will have me , together let us dwell . 4 he feeds among the lillies white , there he doth most frequent ; amongst his saints is his delight , to smell their fragrant scent . 5 their graces are his sweet repast , their prayers and praises are a banquet to him , and their faith , is his delicious fare . 6 o let but me and this church be , a garden of delight ; to thee lord , and with one accord , we 'll praise thee day and night . hymn 87. a hymn of praise for the new-birth . 1 you that are born again rejoyce , and sing god's praises forth ; with one accord lift up your voice , who experience the new birth : 2 and you that are not yet renew'd , have cause to sing also ; because god doth afford the means , through which this grace doth flow . 3 but none sweet music truly make , in god's most holy ear , but such who do thy grace partake , and truly changed are . 4 o tremble then , and take good heed , rejoyce with holy dread ; lord whilst we live let 's sing thy praise , and do it as we read ! 5 ev'n sing with grace in all our hearts , and with thy spirit too , do thou inrich our inward parts , that we thy praise may shew . hymn 88. a hymn on preparation for ordinances . 1 't is thou , o god , that must prepare our hearts , we therefore cry , cleanse us from every sin and spot ; o purge iniquity ! 2 that we may hear and sing to thee ; so as with thee to meet ; and find thy word and ordinance to us exceeding sweet . 3 that so we may in thee rejoyce , and thy great name adore ; and filled be with inward peace , and praise thee evermore . 4 with faith and holy diligence , let us attend thy word ; that cause we may have still to sing unto our blessed lord. hymn 66. saints happy at death . sung at the funeral of mr. john loyns , june the 26th . 1692. who ( to the great ▪ grief of his godly friends ) was accidentally drowned in the river of thames . 1 the length of all our life and age , o lord , is in thy hand ; and we must go when thou dost call , and yield to thy command . 2 our days are few , and pass away , like as a shadow flys ; let 's ready be , o lord we pray , and shun all vanities . 3 when we go out of our own doors , none knows what may befall , or come on us , e'er we return ; life's uncertain to all . 4 o call to mind , remember then , our time consumeth fast ; why hast thou made the sons of men , as things in vain to waste ? 5 what man is he that liveth here , and death shall never see ? or , from the hand of the dark grave , can , lord , deliver'd be ? 6 but blest are they , who die in christ , their death to them is gain ; their souls do go to paradice ; the wicked go to pain . 7 praised be god for jesus christ , who gives such victory unto thy saints , o'er sin and death ; sing praise continually . 8 the godly ly in a sweet sleep , they sleep in jesus do ; and no more pain , nor sorrow shall for ever undergo . hymn 90. saints the salt of the earth . 1 if saints , o lord , do season all amongst whom they do live , salt all with grace , both great and small they may sweet relish give ; 2 and blessed be thy glorious name , in england salt is found ; some savoury souls who do proclaim thy grace , which doth abound . 3 but o the want of salt , o lord , how few are salted well ; how few are like to salt indeed , salt thou thy israel ! 4 now sing ye saints who are this salt , and let all season'd be with your most holy gracious lives ; great need of it we see . 5 the earth will else corrupt and stink o salt it well therefore , and live to him that salted you , and sing for evermore . hymn 91. he is altogether lovely . 25th psalm tune . 1 the gracious words that drop from christ's sweet mouth so free , are sweeter than the sweetest myrrh , to all that do love thee . 2 in short , this is the man , he 's altogether love ; ●●a , altogether lovely's he to whom my soul doth move ! 3 you daughters this is he , this my beloved is ? no tongue can tell , no language can express that love of his ! 4 the drops that fill the seas , go , count them every one ? then join the number , if you please , of stars till there is none ? 5 to these , the sands , the hairs , and all things else in sight ; hyperbolize immensity , and run to infinite ? 6 this my beloved is , he is the total sum of all perfections , and the bliss of all that to him come . 7 then sing his praise , and say , thou dost excell all men ; thou fairer art than ten thousand ; hallelujah . amen . hymn 92. the rose of sharon . sharon the garden of the world , the pride of palestine ; whose natural soyl more glory bore than solomon could resign ; 2 could ne'er produce so sweet a rose as i will be to thee . so fair a lilly never grew , sharon must stoop to me. 3 o blessed jesus , dost thou say , who 'll have a rose so sweet ! who will refuse our sharons rose , that knows its fragrant scent ? 4 upon the cross thou was distill'd , we taste in distillation , the sweetness of the absent rose , by faith and acceptation . 5 thou art a rose , my soul's repose , o let me never be , my dearest lord , a thorn to thee , who art so sweet to me . 6 thou art the lilly of the vale , a matchless purity . and i will sing thy praise since thou dost in my bosom ly . hymn 93. cant. 5. 12. — his eyes are like the eyes of doves . 1 i 'll tell you farther , that if such a person you shall see , whose eyes like doves are wash't with milk and water this is he ? 2 he hath a killing eye , 't will pierce through adamantine ears ; and wound a rock but with a look , and melt it into tears . 3 eyes that are clear and fitly set , that can see all things past , and all things present and to come , as long as time shall last : 4 whose eyes are pure , holy and chast , never defil'd with sin ; that never was in the least promp't to take foul objects in . 5 if such a one you meet , whose eyes like flames , and lamps of fire strikes dead , and yet gives life thereby , t is he that i desire ? 6 this is the man i seek , and praise , all-seeing , and all-eye : tell him , if such a one you meet , 't is for his love , i die ! hymn 44. desert places rejoyce : or , babel's downfall ; the snare broken and we are escaped . 1 let england , and god's sion now rejoyce and sing christ's praise , on whom the gospel sun doth shine , and send 〈◊〉 glorious rays . 2 sing to the lord , sing a new song , praise him all ends of th' earth . o let this isle of the great sea , his glory great fet forth . 3 let th' wilderness and desert place , lift up to god their voice ; and all that hear of thy great acts , in thee always rejoyce . 4 lord , we thy glory will declare , and praise thee in this land , for still to us thou art a friend , and up for us doth stand . 5 blessed are they who so do hear , that for the time to come they are prepar'd , and ready be , before their dismal doom : 6 god quickly will awake and rise , ye saints rejoyce therefore ; great babel and all enemies , shall e'er long be no more . 7 in vain are all their hellish plots , thy name , o lord , we praise ; our king yet lives ; we saved are , let 's praise thee all our days . hymn 95. beautiful on the mountains : or , a ransome found . 1 how beautiful upon the mount , are they that peace proclaim , that unto rebels offer grace , in their great masters name . 2 that unto captives do declare glad tidings ; and to tell to sinners , there 's a ransom found ▪ to save their souls from hell. 3 who say to saints , who interest have in thee , their dearest lord , thou wilt them all for ever save , such grace thou dost afford : 4 mount sinai's fiery law can't break a heart that 's like a stone ; the creature 's arrows at the walls of brass , in vain are thrown . 5 't is only pardon that doth melt , and love doth sinners draw : we therefore , lord , will sing thy praise ; grace do's exceed the law. 6 those who are , lord , united to thy self , in faith and love , may sing thy praise on earth , for they shall also sing above . hymm 96. a hymn out of the psalms , on the resurrection and joys at god's right hand . 2●th . psalm tune . 1 when i awake , o lord , i shall behold thy face in righteousness , be like to thee , ev'n filled with thy grace . 2 full joys , lord are with thee , yea , in thy presence store , and at thy right-hand also are pleasures for evermore . 3 ye angels great in pow'r , praise ye , and bless the lord ; which to obey , and do his will , immediately accord . 4 yea , all in every place , praise ye his holy name ; my heart , my tongue , and all my soul ▪ for ever do the same . 5 o praise jehovah all ye nations far and nigh ; for great his truth and kindness is , praise him continualiy . hymn 97. an hymn containing some select verses out of the book of psalms . 1 sing praises to our god , sing praise ▪ sing praises to our king ; praise to the king of all the earth , with understanding sing . 2 o praise the lord , praise him , praise him , praise him with one accord ; praise him , praise him , all ye that be the servants of the lord 3 my soul give laud unto the lord , my spirit do the ●ame ; and all the powers of my soul , praise ye his holy name . 4 for he it is that doth forgive all thine iniquities ; ▪ t is he that heals thy sad disease , yea , all infirmities . 5 come let us bow and praise the lord , before him let us fail ; and kneel to him , and him adore , for he hath made us all . 6 he is the lo●d , he is our god , for us he doth provide : we are his flock , he doth us feed , his sheep , he doth us guide . 7 i will give thanks unto the lord , because he hath heard me ; and is become most graciously a saviour unto me . hymn 98. ▪ a hymn on the answer of prayers , out of the psalms . 1 to render thanks unto the lord , how great a cause have i ; my voice , my pray'r , and my complaint , he heard most readily . 2 thou art my strength , thou art my stay , o lord , i sing to thee : thou art my fort , my fence and aid , a loving god to me . 3 what thing is there that i can wish , but thee , in heav'n above ; and in the earth , there is , lord , none like thee , that i can love. 4 for why , the well of life so pure , doth ever flow from thee ; and in thy light we are full sure ▪ thy lasting light to see . 5 my heart would faint but that in me my faith is fixed fast ; thy goodness in the earth i see , which doth for ever last . 6 for this god is our god , and he will ever so abide ; he is our god , and he will be to death , our sure guide . hymn 99. another out of the psalms . 25th psalm tune . 1 the lord is my defence , my joy , my mirth , my song ; he is become my saviour , and my strength , and refuge strong : 2 thou art my god , and i will render thanks to thee : thou art my god , and i will praise thy mercy towards me . 3 o come let 's to the lord , sing forth with joyful voice ; to th' rock of our salvation , : le ts make a joyful noise 4 let us with holy songs , approach his presence now ; and sing sweet psalms triumphantly , before him let us bow . 5 for he will quickly come and judge the earth will he , yea all the world 't is he will judg , in truth and equity . 6 o give thanks to the lord , for gracious is he because thy mercy , does endure for ever we 'll praise thee . hymn 100. a sacred hymn on sanctification . 1 the fountain of true holiness jehovah is most high ; his name it is that we will bless and praise continually . 2 thou perfect art , in holiness , thy glory let us see , o shine upon us more or less , and make us all like thee , 3 amongst the fruitful lillies thou dost love lord christ to feed , o let my soul a lilly be , no more a stinking weed . 4 until the glorious morn shall break , and shadows flee away , o let the glorious lord be mine , and i ne'er from him stray ! 5 o perfect , lord , thy handy-work , begun upon my heart ; make up thy jewels ; unto me , thy image , lord , impart ! 6 turn , my beloved , to my soul , be like a pleasant roe ; and i will sing thy praises forth , whilst in thy paths i go . 7 a glorious day is coming on , when all shall sing thy praise ; 't is holiness thou wilt perfect , in those longed for dayes . the end of the first century . to her most excellent majesty queen anne of great brittain , france and ireland , &c. i dedicate this little book . when i do see the milk-white swan , of all our fowls the queen , makes me to praise that noble day that crown'd our illustrious queen . when i do see the eagle stout , that mounts above all things , how happily our people be in cover of her wings . the swan's song . 1. o why are we afraid of man , that 's made of brittle clay , and does forget our maker great , did heaven and earth display ? 2. o let us learn a publick spirit , for good to israel , and when our bodies laid in dust our memory shall not fall . 3. o let us live a holy life , and still therein proceed ; tho' our beginning be but small , as grain of mustard seed . 4. o flee from sin that is so evil , and causeth judgments fa ; us to redeem the lord of life did suffer at golgotha . 5. o let your light before the world in shining so excel , that others seeing your holy life may glorifie god themsel . 6. when i have been in straits so great , my spirits almost sink , yet god most high hath given to me a faithful loving blink . 7. when i do travel far and near for this my daily bread , makes me to mind the travels sore that christ had for his seed . 8. when i do see the sower sow , and makes his casts so meet , makes me to mind our sower high reveal'd by peter's sheet . 9. when i do hear the thunder loud , sees fire tear the sky , makes me to mind jehovah's voice so loud to men doth cry . 10. when i the glorious sun do see each day his race fulfil , makes me to mind great joshua's day , when it so long stood still . 11. when i do see the godly kind , i love them with my heart , makes me to long to meet in heaven , where we shall never part . 12. when we do fall in troubles great , sees straits before our ●en , let us then mind that providence , on mount it shall be seen . 13. when i do see the bulrush strong , grows by the river's side , makes me to mind that ark of them did moses in nilus hide . 14. when i do see the vine so red , and grapes that 's in my hand , makes me to mind that cluster fiue they brought from canaan's land. 15. when i behold the rainbow red , with colours blue and green , makes me to mind that covenant that god has made with men. 16. when i am daub'd in clay so deep , and all my joints so sore , makes me to love that eternal day ; i 'll rest for evermore . 17. when i behold the lamb so young , and pleasantly to play , makes me to mind that immaculate lamb that takes my sins away . 18. o let us thankful be to god , and walk into his way , who from the womb has fed and clad us to this very day . 19. when i do mind that joseph young they laid for him such plots , how he did suffer innocently at loss of both his coats . 20. when i that servent jacob mind wrestling in the night , before the day appeared clear he got a glorious sight . 21. when i do fall in ditches deep as i do walk the moors , makes me to mind our gallantries when they fall in with whores . 22. when i do see the light at morn begin for to display , makes me to mind the upright's light , like noon-tide of the day . 23. when i do mind that sodom great , where was so many men , makes me to admire my god so kind would sav 't if righteous ten. 24. when i do hear the trumpet sound , sees people in a crowd , makes me mind mount sina right , when it did sound so loud . 25. when i do see the thorns so thick as i do walk the way , makes me to mind how they spring up , and choaks the seed away . 26. to know how moon doth wax and wein it is above our reasons , but let us glorifie our god appointed her for seasons . 27. when i do see the frost and snow so thick on earth to lye , makes me to mind those treasures great that 's in the heavens high . 28. when i do walk so dark at night , and cannot see my way , makes me to mind that darkness great , that was in pharaoh's day . 29. when i the pleasant ●arks hear sing by dawning of the days . makes me to mind those glorious heavens where saints do sing always . 30. as milk-white swans do sweetly sing when death on them draws nigh , so i 'll sing praises to my god here and eternally . 31. when i do meet with kindness sweet that 's shown to me from man , makes me to mind that love so great of david and jonathan . 32. when i the grave ▪ stone● do se● above the saints that lye , makes me to mind the souls above that 's in eternity . 33. assurance is a glorious crown , no carnal man can tell , no , not the angels was in heaven , nor yet the damned in hell. 34. when i do see a furnace hot would burn both bone and lyre , makes me to mind those children three that were not hurt by fire . 35. when i do see the wor●s so thick that 's in the earth all over , makes me to mind my bed of dust when they me all shall cover . 36. when i do see the stones in slings that throweth them so far , makes me to mind 700 men that threw them to a hair. 37. when i do hear the sectaries with their opinions fa's makes me to think those words more wise that spoke by balaam's ass. 38. when i do see our dyers fine so cast their colours af , makes me to mind his garments red , that came from bozarah . 39. when we do see the godly rare with sin and trouble meet , yet set us mind the day to come , they shall not say i 'm sick. 40. when i the moorburn see so large , and fire to spread it sell , makes me to mind that flame so great the damned's in in hell. 41. when i behold the willow-trees , and palms that grow thereon , make me to mind those children dear that hang their harps upon . 42. when we do mind poor ephraim , and his un●urned cake , yet let us love those mercies bowels did freely for him ake . 43. when i do see the gade so long that does our ploughs so call , makes me to mind that hand so strong by it made philistines fall . 44. when i do read electing change in romans 8th that be , now god has given me the fi●st link the rest will come to me . 45. when i do mind the heart's zeal when moses brake the tables , makes me t● thank my god so kind renew'd them unto rebels . 46. when i do see the morning's dew , and all his drops like pearl , makes me to mind that hermon's dew , or on sion hill that fell . 47 ▪ when i do mind that plot so great in ahasuerus day , when haman's mind was fully bent all the poor jews to slay . 48. when i do hear the lion roar , and sees his paws so tear , makes me to mind that lion strong that guarded me from fear . 49. when i do hear the arguments that carnal men do show . yet i do know a man in christ above fourteen ago . 50. when i see neither sun nor moon , nor stars glistering high , yet i 'll believe to see my king of glory eternally . 51. when i do see the rivers swell into so great a flood , makes me to mind those waters all of egypt's turn'd to blood. 52. when i have seen the godly rare in dark and gloomy days , yet i will mind the hand so strong , their lives in all their ways . 53. o who art thou goliah great , that does defie the heaven ! the staff that in thy hand thou wears , is like a weaver's beam , e'er long my foot thy neck shall tread , and pull out both thy een . 54. when i a pleasant river see , and all her streams to gleid , makes me to long that river see whose streams makes saints so glad . 55. when i the milk-white rose do pluck , how pleasant does it smell , makes me to mind those long white robes delivers saints from hell. 56. when i do see the hail so thick from heaven to earth fell , makes me to mind the showers so great that did the amorites quell . 57. when i do see the blaver blue that grows amongst the corn , makes me to mind its colour fine about the ephod worn . 58. when i do drink the populent spring , and streams that are so fine , makes me to long to see that day i le drink my father's wine . 59. when i behold the peacock proud , and his oriental train , makes me to mind those glorious robes that saints do wear in heaven . 60. when i do see the sectaries that will not press the mark , yet i am sure their dagon still , shall fall before the ark. 61. when i a garden fair did see , and all her flowers so fine , makes me lament my parent first such paradice did tyne . 62. when i the rose so red do see , and all her leaves so fine , makes me to love that sharon's rose that takes away my sin. 63. when i behold the woods so green , and all her birds hears chants , makes me to long to see that day i sing in heaven with saints . 64. when i do see the sheaves so thick that stands on ridges so even , makes me to mind that emblem right of joseph and his dream . 65. when i do see the wine so red that in the cup they fill , makes me to mind my saviour kind for me his blood did spill . 66. when i ou● sword so ●ine do see , and bars with yellow gold , makes me to mind how magistrates should for the truth be bold . 67. when we behold the gold spink gay , with colours deck'd so fine , should we not spread our maker's praise , on things that are divine ? 68. when i do see the ravens stout , and nothing laid in store , makes me to mind their provisor , that rings for evermore . 69. though i be weary , and so vex't with this my daily sin , yet i 'll believe that glorious day when none shall enter in . 70. that sons of god are now begun , from scripture truth is clear , and god himself at the last day will make it full appear . 71. when i do hear the harp so clear , and pleasantly to play , makes me to mind that player fine , david in saul's day . 72. all praise to god for grace begun , it is a pleasant thing , for quickly glory grace shall crown , and saints for ever sing . 73. when i do see the cruelty , that men to other shows ▪ makes me to mind adonibezek right with his kings thumbs and toes . 74. when i do mind that dalilah brought sampson mickle strife , made him to lose his precious eyes , and likewise his sweet life . 75. when i do see the lamps at night that lets me see to gang , makes me to mind that stratagem of gideon to midian . 76. when i do meet the brambles thick that hath my cloaths so riven , makes me to mind that man so proud , abimelech the king. 77. when i do see the milstone run within its circle full , makes me to mind how piece of one did break abimelech's skull . 78. when i do mind that sampson strong which brought such things to pass , how he did kill a thousand men with jaw-bone of an ass. 79. when i do see the stars so bright , and part of them down fa , makes me to mind how in their course they fought 'gainst sisera ▪ 80. when i do see those chariots so in their going fine , makes me to mind how sisera that had 900 iron . 81. when i do see the dung so thick that lyes upon the land , makes me to mind the jabin great that fell at kishan strand . 82. when i do see the rocks so high upon the earth that stands , makes me to mind those christians wise that does not build on sands . 83. when i do mind that esther ●ine came to the king in silk , makes me admire the woman wise fed sisera with milk. 84. when i the fire large do see , and all to ashes turn , makes me to mind the fire great when god the earth shall burn . 85. when i do see the coal-pits burn , that does the earth so tear ▪ makes me to mind the dreadful day of cor , dathan , and abier . 86. when i do hear how zion dear with moans lament hersel , yet i will mind her palaces , where god delights to dwell . 87. when i do hear the frogs so croak in water in the e'en , makes me to mind the plague of them that fell on egypt's king. 88. when i consider david young , whom samuel a shepherd fand , and set a crown upon his head for to govern the land. 89. when i do mind the whale so big that jonah brought to land , makes me admire that providence of my redeemer's hand . 90. when i do hear the people lie , and feed themselves with sin , makes me to mind poor ephraim that fed himself with wind. 91. when i the candle-light do see , and butter-flies burn themsel , makes me to mind the wicked right that dance in sin to hell. 92. when i do see the ●orn so thick that on the earth do grow , makes me to mind that increase great that did on isaac flow . 93. o let us thankful be to god , that hath not made us beasts , but instead thereof will give us crowns , and make us kings and priests . 94. when i do see the morning cloud and dew so pass away , makes me to mind that sad complaint of ephraim in judah's day . 95. when i do see the brick-kilns burn as i do walk the way , makes me to mind that bondage great of israel in pharaoh's day . 96. when i do see the mountains great that stands on cheviot fells , makes me to mind their maker great that weighed them in scales . 97. when i do see the sea so rough , and all her waves like fire , makes me to mind the sea so red did pharaoh's chariots tire . 98. when i do walk the way with saints , so pleasantly all out , makes me to mind that joseph kind , who said , do not fall out . 99. when i behold the pleasant earth so beautiful and green , makes me to mind that pleasure great that saints enjoy in heaven . 100. when i the play house see so fair , with all her sumptuous fillers , makes me to mind that emblem right when sampson pulled the pillars . cent. ii. 1. when i the pleasant lilly see , and all their stalks so tall , makes me to mind that promise great of god to israel . 2. when i do see the scepter fine that does our law so sway , makes me to mind that promise great of shiloh in judah's day . 3. when i the ram see better fight , and hears their horns so snell , makes me to mind that blast of them when jericho's walls down fell . 4. when i the flakes on roofs do see our country people dries , makes me to mind that rahab right when she did hide the spies . 5. when i the covetous worlding see , and no truth in his way , makes me to mind that judas right that did his lord betray . 6. when i do hear the birds in cage so pleasantly to sing , makes me to mind great babylon that was a cage of sin. 7. o ye that are by grace made saints , rejoice with one accord , for shortly ye shall angels judge , and likewise all the world. 8. when i do mind that moses great ●●d egypt's wealth despise , and to the recompence of reward did wholly set his eyes . 9. abel has been 5000 years in heaven , and glory yet to come , when he has been a million of millions more it 's but as new begun . i 'll throw away my quill , such compting's pass my skill . 10. when i do see the shepherds thick as i do walk the land , makes me to mind those patriarchs great that dwelt in goshen's land. 11. when i do drink the waters sweet , it 's to my nature kind , makes me to mind my saviour dear that turn'd it into wine . 12. i● glory ye shall ever sing when devils and wicked's gone , that knows nothing of our new name , nor yet our gift white-stone . 13. when i do see the hunter fierce pursue his chase so bold , makes me to mind that hunter great which nimrod was of old. 14. when i am hungry and hard sted i do forget to sing , yet i will mind emanuel , my everlasting king. 15. when i do hear the bells so loud , and pleasantly to ring , makes me to mind the glorious day that christ shall reign as king. 16. are not the ravens fed , great god , by thee ! and wilt thou cloath the lillies , and not me ? ●'ll ne'er mistrust my god for cloaths and bread , while lillies flourish , and ravens feed . 17. o let us live a godly life through persecuting rod , for every thing shall work our good if we but love our god. 18. when i do hear the kine so low at even when it is dark , makes me to mind the philistines kine that did bring home the ark. 19. when i consider the sparrows young , and hairs that 's on my head , makes me believe on god my king when i am scarce of bread. 20. when i do see the dew so thick that covers all earth's face , makes me to mind that dew from heaven that wet all gideon's fleece . 21. when i do see the greyhound fair , that every thing outruns ▪ makes me to mind my time so swift that to eternity turns . 22. when i do see the droves of beasts all going to be slain , makes me to mind our gracious god how he provides for men. 23. when i am by the nettle stung ▪ and bl●rs upon my skin ▪ makes me afraid that pitch to touch defiles my soul with sin. 24. when i do see the rising sun , with all his glorious beams , makes me to love that righteous son with healing under his wings . 25. let us rejoice 'gainst roaring devils , the wicked self and strife , for they can never tear our names , out of the book of life . 26. o let us lift our hearts on high , by grace made militant saints , and practice the promises cheerfully , makes us wiser than ancients . 27. when i the tired shearers see do hardly lift their hook , makes me to mind that harvest great few labourers has to work . 28. when i the fig leaves sees so broad that pleasant are and green , makes me to mind our cloaths at first of neither silk nor seam . 29. when i do see the ocean deep , with all her banks of sand , makes me to mind jehovah high , that measures her in his hand . 30. when i do see the flock so thick that 's on bare commons fed , makes me to mind the flock of christ by world no better sped . 31. when i do see the chariots that 's in so fine attire , makes me to mind elisha's guard , those chariots of fire . 32. when i do see the archers shoot , and bows abiding strength , makes me to mind our joseph right , whose arms abode in strength . 33. when we have eaten , and are full of what is in our hand , let us be thankful unto god that gave this plenty land. 34. when i our pretty children see with coats of divers colour , makes me to mind our joseph right who had just such another . 35. when i sun , moon , and stars , do see so glorious in the heavens , makes me to mind our joseph right with all his noble dreams . 36. when i that reuben right do mind , a tender-hearted brother , should we not loving christians be , preserving one another . 37. o how doth the hunted hart for water pant and bray , so was our david for his god when hunted in saul's day . 38. when i did drink the water sweet that comes from jacob's well , makes me to love that great reward that jacob got himsel . 39. when i the light at morn do see come in the window clear , makes me to mind how light of saints ought to the world appear . 40. when i do mind great joshua with god such favour fand , as to possess him fairly in into that canaan's land. 41. when i observe the sabbath-day to my eternal king , makes me to mind that sabbath still that saints enjoy in heaven . 42. when i do hear our ministers those gosepl-tydings tell , makes me to mind jehovah high that spoke them first h●msel . 43. when i do hear the psalm so loud praising jehovah ring , makes me to long to see that day when saints shall praise and sing . 44. when i behold the promises great and on them cast my eye , i think not much that angels make it thei● delight to pry . 45. when i do lye on cheviot hills all night among the heather , makes me to mi●d that bethel right , and jacob with his ladder . 46. whatever good god puts in thee , quick not thy self bereave , there is no power , device , or might , into thy posting grave . 47. when i do see the birds in nests so curiously to breed , makes me to mind my saviour dear knew not to lay his head. 48. when i do see the garden fair , and flowers so pleasant in , makes me to mind that paradice where first began our sin. 49. hosanna's high jerusalem , your king comes on an ass , with all those palm-trees in your hands , the way that he is to pass . 50. when i do feel that pleasant smell the balm has under shade , makes me to mind that balm so fine that came from gilead . 51. when i do see the stone so swift that from the sling proceed , makes me to mind how deep it sunk into goliah's head. 52. when i do see the ax so sharp that cuts the wood so green , makes me to mind elisha right that caused iron to swim . 53. when i do see the dew so thick upon the grass that 's mowen , makes me to mind the duty right that magistrates are owing . 54. o let us chuse the promises good they are our better part , and run the ways of thy commands , thou wilt enlarge our heart . 55. make haste zacheus , and climb the tree , by comes zion's king , which to thy house salvation this day shall freely bring . 56. when i do hear a flatterer for all his pleasant words , yet i will mind his tales to me is like to drawn swords . 57. when i behold the worldly proud , and no good in their mien , i think they 're as great fools to see as cakers to the queen of heaven . 58. when i those heads so high do see our fema e sex do wear , makes me to think the judgment-day should make them all to fear . 59. when i do see them patch and paint that ●oes their face so rear , makes me t● mind the sad lament of judah , tho' they wear . 60. when i unthankful men do see fed in our land so thick , makes me to mind jesurun right when he with fat did kick . 61. when we do hear idolaters for all their fair pretence , yet let us look the scripture clear it 's wholly our defence . 62. when i do see idolaters at their devotion false , makes me to mind jeroboam so clear , his dan and bethel's calves . 63. when i do see the kine so fat that 's fed on meadows green , makes me to mind that emblem right of pharaoh with his dream . 64. when i do see the smoke so thick that from the chimney fly , makes me to mind how smoke of sin aseends the heavens high . 65. when i do see the raging sea so chrowing out our filth , makes me to mind the wicked's life , with pity in their mirth . 66. when i the scarlet fine do see , so curious and red , mak●s me to mind that rahab's sign was by a scarlet thread . 67. o let us praise our maker high with joy and one accord , for all in heaven , on earth , and sea , with might do praise the lord. 68. now keep these promises fresh in mind , and fear no brittle clay , and the beloved of the lord shall dwell , and angels guard all day . deut. 33. 69. when i do see the serpent crawl o● belly as a slave , makes me to mind it's punishment since it deceived eve. 70. o let us learn good wisdom's works , so glorious a peace , for all her ways are pleasantness , and all her paths are peace . 71. when i do see the fire burn with colours red and blue , makes me to mind how it consum'd nadab and abihu . 72. now when the meadow's full of grass it 's pleasant to be seen , makes me to mind our david right , with all his pastures green. 73. good wisdom's ways runs pleasantly , her worth cannot be told , she 'll fill thy house abundantly with treasures more than gold. 74. into us happily the lines in pleasant places fell , because our gospel firmly stands against the gates of ●ell . 75. when i pearls , tophies , rubies , mind , and ophirs , yellow gold ▪ yet wisdom's lips a jewel is , more pr●cious manifold . 76. when i the tiles on mouses see ▪ with all their crooked forms , makes me to mind how luther bold went to the city wormes . 77. when i do hear the oxen low , and bleating of the sheep , makes me to mind such sacrifice as saul of agag kept . 78. when i do hear them curse and swear , such oaths would tear thy sky ▪ mak●s me to think our god's most kind does n●t in ●ell them tie . 79. now i do love good wisdom's ways , there 's pleasure in her ●and , she quick inventions does find out unto the diligent hand . 80. when i am tempted from day to day with enemies merciless , makes me to mind my saviour dear , how in the wilderness ▪ 81. when i do drink the water clear that 's in the river twede , makes me to mind that river still that does the saints so feed . 82. when i behold the chickens young , and he● ▪ their kindly mother , how carefully her wings she spreads them from all harm to cover , makes me to mind that offer great which christ did give our mother . 83. when i do see the swallow swift , so quick in motion fly , makes me to mind my time so quick posts to eternity . 84. if thou to the almighty turn , and make him thy strong hold , then shalt thou lay up ophirs dust , it 's colours yellow gold. 85. when i the honey-suckle see , with all her paps so fine , how she does feed the industrious bee , which makes her honey mine . 86. when i behold the glorious s●ars from heaven downward fell ▪ makes me to mind proud lucifer like lightning's dropt to hell. 87. when we the poor hear at the door , that cannot help themsel , let us draw out our bowels to such , lest we get dives hell. 88. when i do mind the leaves and fishes few that fed so many ●en , makes me to love my make● dear that does take care of them . 89. when i do mind that sheba's queen , whom solomon did behold ▪ with all her noble gifts to him that was of beaten go●d . 90. when i do see the lilies fair that in the vallies grow , how pleasant all their garments are , of neither flax ●o● tow. 91. when i the saints graves do see , and bones about them lye , makes me to mind ezekiel's days , when more of them was dry . 92. when i do see the salmons breed , and their innumerable fry , makes me to praise my maker good , with his governing eye . 93. when i do see the windmill clear , and all her sails so wide , makes me to mind that grinder strong which bruised the philistines head. 94. when i do see the dew so thick that on the oxen lye , makes me admire that babylonish king that once did ring so high . 95. when i do see the peewits gay , with their tops and white breasts , makes me to mind that rouzing day jehu with baal's priests . 96. when i behold the woods so green , so purely spread and smell , makes me to mind jehovah's praise , that made them all himsel . 97. when i the butterfly do see with her brave painted wings , makes me to mind my maker great that did create all things . 98. when i the robin-red-breast see , that pretty bird of fame , makes me to mind the sons of men , whose tongues can never tame . 99. when i the honeycomb do see so curiously wrought , makes me to mind my maker's praise , who hath all creatures taught . 100. when i do see the wheels so quick , and all its spokes to turn , makes me to mind that fortune ●ly , whose wings are on the wind. cent. iii. 1. when i do see the stars so clear , that were the wisemens guidings , makes me to mind the glorious night brought heaven and earth glad-tydings . 2. when i do see the glorious stars , in number so excell , makes me to show my maker's praise that all of them do tell . 3. when i do see the bread so broke communicants before , makes me to mind christ's body broke , our sins upon him bore . 4. when i do see the pleasant dew so thick on grass to fall , makes me to mind that promise sweet as due to israel . 5. when i do think on that tyrus proud , so building her strong hold , how she did heap up gold as dirt , and silver as dust untold . 6. th●ugh we have line amongst the pots , afflictions manifold , yet shall we all appear as doves their feathers yellow gold. 7. when i do see the weeds so thick amongst the corn that grow , makes me to mind that wicked crew amongst god's plants that flow . 8. when i do see the birds on earth so plenteously to breed , makes me to mind my maker good them every one does feed . 9. when i do see the oxen strong so calm in yoke does draw , shall i not love the yoke of christ that keepeth me in awe . 10. when i do see the embroider's gold , and all his works so clear , makes me to mind the glorious robes , kings daughters are to wear . 11. when i the doves among the rocks so carefully do spy , ought not the doves of christ much more fly to their rock most high. 12. when i do drink the water clear that comes from trinity well , makes me to mind those persons three that all in one do dwell . 13. when i am by the bee so flung that all my face do swell , makes me to hate these roaring devils would sting us all to hell. 14. when i do see the hornets thick that does our beasts so sting , makes me to mind their plague so sore who drove the amorites king. 15. when i the leviathan see that in the water plays ▪ makes me to magnifie my god that made her for his praise . 16. when i the behemoth do see , which does all beasts excel , makes me to praise jehovah high which did create them all . 17. when i do see the sky so clear , and sun so bright excel , makes me to mind those glorious heavens where saints so many dwell . 18. o let us thankful be to god for good things we possess , then shall our barns all filled be , and wine burst from the press . 19. when i do see the quaking asp continually to shake , makes me to mind those conscience guile , made cain and judas quake . 20. when i do see the loving mother preserve her child from harms , makes me to mind my saviour dear who bless'd them in his arms. 21. when i do hear the wind so loud , with its rebounding sound , makes me to mind those treasures great , god in his hand hath bound . 22. when i do see the fox-tree leaves , and all her beauteous bells , makes me to mind the glorious robes that aaron wore with bells . 23. o let us thankful be to god ●or good things we possess , left turns the scale of providence , and enemies us oppress . 24. when i do see the fire burn , and all its smoke ex●el , makes me to thank my glorious lord delivers saints from hell. 25. and let us fly from carping cares , and drunken surfeit strife , for the last day approaching night , will ●ut that wicked life . 26. when i the truth see sore opprest , and providences dark , makes me to mind that ichabod when philistines took the ark. 27. when i do see the wicked men , that sins with such desire , makes me to mind the swine so vile , that wallows in the mire . 28. when i the rocks and mountains see upon the earth so tall , makes me to mind the wicked's wish upon them all to fall . 29. when i the trading chapmen see that travels thro' each land , makes me to mind how that of old they brought gold to solomon's hand . 30. when i do see our bodies fine , yet come to death we must , makes me to mind both first and last they are but very dust. 31. when i do see them throw the stores , and hit the mark so even , makes me to mind those wicked crew that stoned our glorious stephen . 32. when i do hear the trumpet clear my fancy does effect , makes me to mind how angels sound when gathers the elect. 33. when i perceive the whirlwind quick that wheels about , about , makes me to mind the wicked's crew god whirls from earth quite out . 34. when i the cock at morn do hear , that crows so pleasantly , makes me to mind that apostle great , that did his lord deny . 35. when i do see the sabbath broke , and people play such tricks , makes me to mind the punishment of him that gather'd sticks . 36. when we are drunk to morrow next i think we 're worse than beast , that drinks no more of water clear than fully quench its thirst. 37. when i do see the rocks so high , and goats that on them climb , makes me to mind that scape-goat high that takes away my sin. 38. when i do see the sun-beams shine so brightly through the clouds . makes me to mind that glorious day when christ comes thro' as judge . 39. when i do see the water clear , and fish so pleasant play , makes me to mind that ocean deep that wash my sins away . 40. when i do mind my god so kind rose for his israel's good , his judgments on mount seir great for shedding innocent blood. 41. when i do see the stump of trees so pleasantly to spring , makes me to mind nebuchadnezzar high , that babylonish king. 42. when i do see the ocean great that still does ebb and flow , maltes me to mind that mystery great that no man living know . 43. when i do see the beelzebub , that poisonous , nasty , fly . makes me to hate great beelzebub that casts his darts so fly . 44. when i do see the sea so rough , and all her waves hears roars , makes me to love my maker kind that keeps her in at doors . 45. when i do see the stones so thick that on the way do lye , makes me to mind that stone so great makes men to powder fly . 46. when i do see the nonsuch flower , for all it is so fine , yet i do love the lilly more , because she 's granted mine . 47. when i the saints graves do mind that formerly i have seen , makes me to long that glorious day we 'll meet again in heaven . 48. when i do see the marygold , the clover , and sun's-flower . how carefully they open and shut according to its hour : an emblem to watch and pray , that knows not our son's hour . 49. when i the cockhead red do see that grows amongst the corn , makes me to mind that dreadful night of egypt her first born . 50. when i do see the blood so red that cometh from the lamb , makes me to mind that glorious night of israel's paschal lamb. 51. o let us love these angels good , for kind they are to man , for hezekiah's help to come , and kill the syrian . 52. when i do see them cleave the wood they in the fire burn , makes me to mind that offering of abraham with his son. 53. when i the greatest host do read , the ethiopian , when asa pray'd unto the lord he kill'd them every man. 54. when i do see the feet of men upon the ashes go , makes me to mind how feet of saints shall tread the wicked low . 55. though all the world go after sin , as daniel saw full well , who rather than offend his god chose lio●s den to dwell . 56. when i am hungry , and so faint , and cannot help my sel , yet i 'll believe in god my king , in whom all falness dwell . 57. when i clear water in ditches see , heavens stratagem so good , makes me to mind great moab's host like fools did lose their blood. 58. when i go thro' the thorns so thick that do my cloaths so tear , makes me to mind that crown of them my saviour did wear . 59. when i do see those garments fine our gallantries do wear , makes me to mind that garment gay cost achan's life so dear . 60. when i am wet with rain so thick i am in sorry mood , makes me to mind that rain so great that did begin the flood . 61. when i do see the snail so slide , and house upon her back , makes me to mind that emblem fair what care we ought to take . 62. when i do see the husbandman the land to plow and sow , makes me to mind that seed of grace which god in hearts do sow . 63. when i do see the chrystal clear that 's beautiful and clean , makes me to mind the sea of glass that 's spoken of in heaven . 64. when i do wade the water deep , and feel it is so cold , makes me to mind that ocean deep that pharaoh found of old. 65. when i do hear the thunder loud , sees fire like a fl●●e● makes me to mind that storm so great that sodom overcame . 66. when i do see the spider's web how she does catch the flies , makes me to mind those sectaries fly would catch us as they please . 67. when i the bees on flowers do see so careful for their hive , should we not careful christians be that would for ever thrive . 68. when i do mind that haman great on gallows high to swing , makes me admire that providence of my eternal king. 69. when i do see the flocks so thick that shepherds bring to fold , makes me to mind that shepherd fine that david was of old. 70. when i do hear the wicked mock those that god so fears , makes me to mind elish●'s curse performed by the bears . 71. when i consider zion's case , tho' she be brought so low , yet i will mind those mercies dowels to her do overflow . 72. when i do see the widows poor ▪ that seareth god most high , makes me to mind their promise sure , that 's spoken in isaiah . 73. when i the chaff before the wind so quickly sees give way , makes me to mind the wicked race so quickly fl●es away . 74. when i do see the chariots thick as i do walk along , makes me to mind that host so great had thirty thousand strong . 75. when i a pleasant horse do see , that pretty creature tall , makes me to mind king solomon had forty thousand stall . 76. when i do mind that elim fine , with her wells and palm-trees , how to the weary israelites she gave refreshing ease . 77. when i do see the dagger clear , so dangerous a thing , makes me to mind it shath'd so deep in belly of moab's king. 78. when we are dipt in straits so deep , can no evasion see , then let us mind his strength for help that 's called ell-shadi . 79. when i think on the palm-tree fine , so beautiful and green , makes me to mind the righteous ones go flourishing to heaven . 80. when i do find the rain so thick , sees waters great to grow , makes me to mind that noah's flood the earth did overflow . 81. when i do walk the road along , and not a peny of money , a small refreshment unto me , is like to jonathan's honey . 82. when i do see the birds so catch'd , and taken in a gin , makes me to mind that emblem right when we are snar'd in sin. 83. when i do see the godly rare that 's in affliction soure , yet i will mind those angels kind that guards them every hour . 84. when i do see the worldly-proud in sins career go on , makes me to mind our general calls to them a stumbling-stone . 85. when i do see the adder deaf that closely stops her ear , makes me to mind the wicked crew no gospel-charms will hear . 86. when i consider david king , whose house such troubles fand , yet i will mind his covenant , that shall for ever stand . 87. when i the flocks on mountains see , and shepherds them to turn , makes me to mind that moses fine when he the bush ●aw burn . 88. when i do see the doves so white , those pretty pleasant things , makes me to mind our david fine that wish'd he had such wing● . 89. when i these mountains great do see , so covered all with ling , makes me to praise their maker high , how they and hills do sing . 90. when i do see the righteous ▪ with trouble from wicked meet , yet i will mind that day to come his blood shall wash his feet . 91. god an eternal refuge is to those that are his own , and the everlasting arms underneath shall fully to them be shown . 92. when i those pleasant blooms do see upon our pease that'● green , makes me to mind the garment fine when babylon sat as queen . 93. when i do see the bees so thick about the hive that 's flying , makes me to mind that swarm of them in carcass of a lion. 94. when i do drink the water fine from m●ffat-well that fa , makes me to mind that pool for health that was at bethesda . 95. when i behold the turky-flower so largely spread it sel , makes me to mind his dominions great , where once the saints did dwell . 96. when i do see the spaniard proud ; for all his silver mines , yet i my climate would not change in which the gospel shines . 97. when i do see the flower-de-luce , and his blue stinking flower , makes me to mind saints blood he sheds , cries vengeance every hour . 98. when i do see the trees so thick as i do walk the road , makes me to mind those foolish men that makes of them a god. 99. when i do see idolaters , which on false gods do call ▪ for which i mind that spoiling great god sent on israel . 100. when i the government do mind by which our church now stands , wish god the like may pl●nted be thro' all earth's utmost lands . cent. iv. 1. in scotland my first breath i drew , my lines so pleasant fell , by those in africa that be , and asia that dwell . 2. it does rejoice my heart to see the godly in good plight , for god is making them so meet partakers of the saints in light. 3. when i their false opinions hears , so tumbling hither and thither , now god is mine inheritance , the promises for ever . 4. o let us suck these promises good , so we them cannot merit , yet faith and pa●ierce milks them ou● , the industrious them inherit . 5. when we sun , moon and stars , do see that rules both day and night , o let us praise their maker great for giving earth such light. 6. when i do the ships so swift the water cut away , makes me to mind our days on earth like post or eagles fly . 7. when i do hear the sea so roar , sees floods come from the lands , makes me to praise their maker great , how they do clap their hands . 8. when i a pleasant garden see , and fruit and leaves so hing , makes me to praise my maker great , how all the trees do sing . 9. when i that chapter sweet do read , it is a pleasant thing , how mountains , hills , trees and woods , do clap their hands and sing . 10. o cruel persecutor cease , leave off that wicked mood , lest that the tongues of hungry dogs be dipt into your blood. 11. from malice , strife , melancholy , passion , and carping cares keep off , that threatning think upon , that anger rests in bosom fools , and envy slays the silly one . 12. how pleasant wisdom's ways to us , her gains cannot be told , she 's better than the onyx pearls , or topaz diamond gold ▪ 13. when i that providence great do mind to israel of old , how they from egypt did bring forth their silver and their gold. 14. when i see hills and mountains great so coming through the fans , makes me to mind old israel , they skipt like lambs and rams . 15. as pleasant swans do sweetly sing when death draws nigh themsel ; so david bowing down his head , whose house in troubles fell ; yet god's eternal covenant , made all his grief to quell . 16. when i that rock so high do see on which our castle stands , makes me to mind these buildings high that is not made with hands . 17. when i that pleasant hospital see , our herrit lent the lord , that to the poor and fatherless such succour does afford . 18. when i our pleasant cross do see of stones with yellow gold , makes me to mind that pillar fine of absalom's of old. 19. when i our abby pleasant see , and all her gates so roul'd , makes me to mind that temple fine that solomon cover'd with gold. 20. when i that famous pauls do see , so founded by our kings , makes me to mind our house above , eternal in the heavens . 21. when i that monument high do see came by a firebrand , makes me to mind lot's wife of old in salt a pillar stand . 22. o thy most holy law i love ▪ and from it will not flinch , tho' wicked compass me about , like dogs against me belch . 23. if thou be present when strife begins thy back turn quick about , before it rise to such a storm as waters gushing out . 24. if thou hast business with wicked men keep heart , tongue , watchful eye , beg wisdom still from god above , like eagles seize thy prey . 25. o be thou righteous in thy life with thy gray hoary head , a crown of glory to receive it will thee safely lead . 26. o let us praise our god most high in words and works with might , who guides us all the day throughout , and gives us songs at night . 27. when i the vale of baver pass , sees waters pools to fill , yet i will go from strength to strength unto zion's hill. 28. to see the wicked thrive apace to me it seemeth odd ; they have no changes in their life , therefore they fear not god. 29. hast thou a secret to reveal ? from wicked close it keep , for they 're as ravens to devour , as wolves the harmless sheep . 30. storms , winds and waves , so beats on me i 'm ready for to choak , yet god most high me safely keeps , they dash against a rock . 31. when i think on these latter days as the apostles hath us told , how they were esteem'd as scurf of earth , and gazing-stock in the world. 32. to see how carnal worldlings jumps about their earthly toys , o christians draw you near your god , no stranger knows your joys . 33. to talk with carnal worldly men , their words are soft as silk , but speak of fundamental truths , like babes , they need of milk. 34. o beg for charity from above to love thy brethren now , for faith , and works , and all , shall fail , but charity goes throw . 35. thou that desires on earth a blessed end , and seeks the heavens to ascend , this promise sweeter unto me than all the wicked's mirth , it feeds me jacob's heritage , i ride on highest earth . 36. if thou keep wicked company i plainly to thee tell , thou art riding post undoubtedly unto the gates of hell. 37. whatever business thou takes in hand quick do not prove a s●●●l , for wherefore should a price be put into the hands of a fool. 38. if thou would prosper in thy way bring treasures 〈◊〉 of sands , seek god alone establisheth the working of thy hands . 39. in all things here beneath the sun a man may run excess , but seek to glorifie god in all thy ways thou never can fully express . 40. o ye my children whom i love , turn , hearken unto me , i 'll make your 〈◊〉 lick the dust your peace will 〈◊〉 . 41. let our affections be above , and not on earthly things , lest that with holy job's they all do take the morning's wing . 42. o be thou faithful unto death , mind not the wicked's hissing , and whatsoever thou takes in hand it shall abound god's blessing . 43. let the eternal word of god like to a light you guide ; keep 's law alive into your heart none of your steps 〈◊〉 slide . 44. when that the wicked mocks me still it grieves me sore enough , yet god m●st 〈◊〉 me safely keeps for all that they can puff . 45. when i do hear them ●aunt so much with cursed words and idle , yet i will keep me tongue and mouth as with a bit and bridle . 46. with cheerfulness seek to the lord , and chuse the better part , keep faith and works alive on wing , he 'll give desire of heart . 47. i 'll bend my bow thy word in heart to let an arrow fly , when wicked devils , self , and lust , assaults me cunningly . 48. when i think on the prodigal was driven to herd the swine , in justice i am in poverty for drinking too much wine . 49. yet i will mind the father's bowels was to his son so kind at his returning prodigal , this very case is mine . 50. a welcome turning prodigal by grace that is so fine , bring forth the fatted calf and kill , given robes and rings of mine . 51. if thou seek god with diligence , and use an industrious hand , thou 'lt honour have from kings and prince ; no idle drones can stand . 52. if thou have run with footman faint , and wearied thy sel , then how wilt thou contend with horse , and jordan when it swell . 53. when i great frosts and drought do see , plants , trees , beasts , birds , consume , makes me to mourn god's punishment for sins that we have done . 54. o shun bad company as the devil , they are as imps of hell , they ruined me my outward state , i melancholy tell . 55. if a rich blessing thou wilt have on body , goods , and lands , by faith and prayer looking up it comes to industrious hands . books printed for john marshall , at the bible in grace-church-street . 1. the regular architect : or , the general rule of the five orders of architecture of m. giacoino barozzio da vignalo . with a new addition of michael angelo buonaroti , rendered into english from the original italian , and explained by john leeke , student in the mathematicks ; for all ingenious persons that are concerned in the famous art of building ; containing above forty copper-cuts . in folio . price bound 8 ● . 2. the art of defence , in which the several sorts of guards , passes , inclosures , and disarms , &c. in their postures , the truest original and best books of fencing extant . in twenty five large copper cuts . in folio . price 2 s. 6 d. 3. gospel mysteries unveil'd , or an exposition of all the parables , and many express similitudes contained in the four evangelists . by benjamin keach . price 20 s. in folio . 4. novae & exquisitae florum icones bu●us generis artium cultoribus perutiles maximam curam delineatae , & per jeremiam falck hamburgi : or , a book of variety of flowers fit for drawing , price 1 s. 5. delaune's plea for the nonconformists , shewing the true state of their case , and how far the conformist's separation from the church of rome for their popish superstitions , &c. introduced into the service of god , justifies the nonconformists separation from them for the same . in a letter unto dr. benjamin calamy , upon his sermon , call'd scrupulous conscience inviting hersto ; with a narrave of the remarkable tryal , and sufferings he underwent for writing , printing , and publishing hereof . by tho. delaune , who died in newgate during his imprisonment , for this book . price 1 s. 6 d. 6. christ exalted : or , dr. crisp vindicated in seveveral points called antinomian ; being cleared from neonomian suggestions , by samuel crisp , a branch of the said doctor 's , 4to . price 2 s. 7. a red copy-book for the instructions of the ignorance of young beginners , in writing over the red letters with black ink ▪ thereby teaching them to write without a master , price 1 s. 8. a copy-book with copies ready set on the top of the book , price 1 s. 9. a character of an ecclesiastick , and observations on the late controversies of the dissenters . price ▪ 2 s. 6 d. 10. the history of the union between the presbyterian and the congregational ministers in and about london , with the causes of their breach . 4to . pr. 6 d. 11. a cyphering book , or a ready way to attain the art of arithmetick , with the sums ready set interleaved with blanks , printed from copper-plates , price 2 s. 12. fundamentals without foundation : or , a true picture of the anabaptists , in their rice , progress , and practice : also an answer to the said book , by joseph stennet , price bound 5 s. 13. daniel d●foes consolidator ; or , memoirs of sundry transactions from the world in the moon , price bound 3 s. 14. the believer's triumph over death : ●n a sermon preached at the funeral of the late mr. rich. robins , minister of the gospel , in petty-coat-lane , in white-chappel , jan. 11 , 1702. the 2d . edition . by job . noble . 15. god acknowledg'd : or , the true interest of the nation , and all that fear god ; open'd in a sermon , on a day appointed by authority for publick prayer and humiliation , with some additions , 4to . price 6 d. 16. the danger of hypocrisy , open'd in 2 sermons . by benjamin koach . 17. a confutation of some of the errors of mr. daniel williams , by the reverend mr. vincent a●sop , in a letter to the rever●nd mr. daniel bu●gess , 4to . price 6 d. 18. all mr. jacob bo●●men's works abridg'd , 4●● ▪ price bound 6 s. 19. the art of patience , and balm of gilead under all afflictions . with the government of the thoughts , prefatory to the government of the tongue ; by the author of th●whol● duty of man. being appendixes to the duty of man's works . the third impression , with additional prayers suitable to the several occasions , 8 vo . price bound 5 s. 20. the history of england : giving a true and impartial account of the most considerable transactions in church and state , in peace and war , during the reigns of all the kings and queens , from the coming of ju●●w caesar into britain ; with the maps of all the counties and islands belonging to england , being in all above seventy copper cuts ; with a table of contents , by john ●eller ▪ hydographer to her majesty . the third edition 8 vo . price bound 8 s. 21. the christian's duty ; or , divine meditations and essays ; designed for the encouragement of a devout life , and the promotion of true piety , 8 vo . price bound 3 s. 22. the royal diary ; containing , 1. king william's secret devotion . 2. his practice of self-examination . 3. his performance of relative duties . 4. enquiries into the state of his soul. 5. religious conferences . 6. table talk. 7. occasional speeches . 8. the private minutes relating to his last sickness . part of this diary was written by king william , and sound amongst his papers since his death . the third edition . to which is prefix'd , the character of his royal consort , queen mary 11. with her memorable speeches and sayings , from her childhood to the time of her death , price bound 1 s. 23. the western martyrology ; or , bloody assi●es : containing the lives , trials , and dying-speeches of all those eminent protestants that suffer'd in the west of england , and elsewhere , from the year 1678 , to this time . together with the life and death of george lord j●ff●eys . the fifth edition . to which is now added to make it compleat , an account of the barbarous whippings of several persons in the west . also the trial and case of mr. john tutcbin , ( the author of the observator ) with the cruel sentence passed upon him ; and his petition to king james to be hang'd . never before printed , price 3 s. 24. the newest , plainest , and best short-hand ex●ant , containing a brief account of all the short-hand books already extant , with their alphabets and fundamental rules . ( 2. ) a plain and easy method for beginners , less burthensom to the memory than any other . ( 3. ) a new invention for contracting words with special rules for contracting sentences and other ingenious fancies , both pleasant and profitable unto all , let their character be whose or what it will. by e. coles late schoolmaster in covent-garden , price 1 s. 25. z●iglographia , or , a new art of short writing , never before publish'd , more easy , exact , short and speedy , than any heretofore invented or composed . by thomas shelton , price 1 s. 26. tachygra●by , the most exact and compendious method of short and swift writing , that hath ever yet been published by any . by tho. shelton , price 1 s. 27. a funeral sermon , preached upon the death of the reverend mr. francis fuller , who died july the 21st . 1701. aetat . 64. by jeremiah white , sometime fellow of trinity college cantab. and late preacher in london . 28. a caution against youthful lust in two discours . by j. port●r of aul●●ster , 8vo . price sticht 6 d. 29. the seasonableness of religious societies a sermon preach'd to the supporters of the lecture on the lord's day mornings , at little st. hellens , upon april 23 , 17 14. by edmund calamy , d. d. price 4 d. 30. select proverbs , italian , spanish , french , english , scotch , british , &c. chiefly moral , the foreign language is done into english , price 2 s. 31. the new practice of piety : or , the christian virtuoso ; discovering the right way to heaven , between all extreams . together with the character of a moderate ( or right ) christian , in all the degrees of perfection attainable in this world. the third edition , price bound 1 s. 32. comfort for believers about their sin and troubles : or , an antidote against despair : shewing , that true believers , how weak soever in faith , should not be oppress'd , or perplex'd in heart , by any thing whatever befals them in this life . together with divers other comfortable observations . by john archer , sometime preacher at alhallows lombard-street , london . the third edition , price 1 s. 33. a funeral sermon preached at the merchants lecture , at pinners-hall , in bro●●street , upon the death of the reverend mr. tho. gouge , who deceased jan. 8 1700. by john nesbit , price 6 d. 34. a sermon on occasion of the death of the reverend and learned mr. stephen lobb , who died june the 3d. 1699. by th● . goodwin , price 6 d. 35. the pen's dexterity ; or , the ready way to attain the art of short-writing by incomparable contractions , by which a sentence may be writ as soon as a word . allowed by authority , and past the two universities with great approbation and applause . invented by jeremiah rich , price 1 s. as also , the testament and singing psalms in short-hand by jer. rich. the testament 6 s. and the singing psalms 3 s or bound together 8 s. also bottl●y's , stringer , metcalfe , mason , and addy . 36. the jewish sabbath abrogated : or , the saturturday sabbatarians confuted , in two parts . 1. proving the abrogation of the old seventh-day-sabbath . 2. that the lord's day is of divine appointment , wherein in is many new arguments not found in former authors . by benjamin keach , price bound 2 s. 6 d. 37. the breach repaired in god's worship : or , singing of psalms , hymns , and spiritual songs , proved to be an holy ordinance of jesus christ , wherein the chief arguments of many learned divines who have wrote on that subject are recited . by benjamin keach , 8vo . price bound 2 s. 38. a declaration of the congregational ministers in and about london , against antinomian errors , and ignorant and scandalous persons intruding into the ministry . the second edition , to which is added the testimony of mr. george griffith , matthew mead , stephen lobb , richard taylor , john nesbitt , in behalf of the rest , 8vo . price bound 1 s. 39. a body of divinity : or ▪ the sum and substance of christian religion in man's integrity ▪ fall , and restoration , by the mediator jesu ▪ christ. also the christian duties , with the difference of the two covenants . by a. burnet , m a. 8vo . price 1 s. 40. a description of the covenant of grace ▪ to which are added , the author's experiences and advice to his children , which he desires to leave as his last legacy , 8vo . price 2 s. 41. the substance of several sermons from john 9. 39. preached at the request of a friend . by n. wyles , 8vo . price 1 s. 42. four discourses on isa. 32. 2. wherein is shown , 1. how christ is a hiding-place and covert to his people from the wind and tempest . 2. a river of water in dry places . 3. a shadow of a great rock in this weary land. by nath. wyles . price 1 s. 43 the sinners folly discovered and detected , in making a mock at sin : in two discourses from proerbs 14. 9. by nath. wyles , minister of the gospel , s●ice 1 s. 44. a discourse of the nature and excellency of the grace of patience , delivered in two sermons , by elias keach ; the saints deliverance from the evil to come ; opened at the funeral of mr. elias keach , minister of the gospel , who died octob. 27. 1699. by nath. wyles , price 1 s. 45. the young man's remembrancer , and youth's best choice : in two anniversary discourses from eccles. 12. 1. being the last sermons of mr. matthew mead , price 1 s. 46. youth's recreation : or , a speedy help to writing , displayed , in a compact number of copies of round-hand , price 6 d. 47. youth's recreation : or , a speedy help to writing , displayed , in a compact number of copies of secretary , price 6 d. 48. variety without vanity : or , a set of round hand copies in double lines , according to the best masters , fit for nurseries of youth in city or country , pr. 6. 49. grace , grace : or , the exceeding riches of grace , manifested to the chiefest of sinners , being a faithful relation of the dealings of god with the vilest of his creatures , by joseph taylor . in four parts : 1. experiences in childhood . 2. those which he took for conversion . 3. of his sad and lamentable falls into sin afterwards . 4. of his present conversion , and call to the ministry . 50. a funeral sermon on the death of the reverend mr. francis fuller , who deceased july the 21st . 1701. by jeremiah white , sometime fellow of trin. college cantab. and chaplain to oliver cromwell . 51. yet plainer english : or the shortest way to convert the atheist , murtherer , thief , whoremonger , strumpet , drunkard , swearer , lyer , sabbath breaker , slanderer , persecutor , gamester , ungrateful scold , and other scandalous livers . the fourth edition , price bound 1 s. 52. free graces : or , the flowings of christ's blood freely to sinners . being an experiment of jesus christ upon one who hath been in the bondage of a troubled conscience at times , for the space of above twelve years . by john saltmarsh . the tenth edition corrected . price 1 s. 53. the doctrine of justification truly stated , practically opened and applied , from romans 3. 25. the second edition corrected . by tho. loc. price 1 ● . 54. the french and english impostours detected : or zach. housel tried by the word of god , and cast . wherein the errors of dr. coward ( in is late book , called , second thoughts ) are lade open . shewing what cause he hath to think again . and the immortality of the soul fully evinced . in the form of a tryal . by the author of war with the divil . 55. a token for children : being an exact account of the conversion , holy and exemplary lives , and joyful deaths of several young children . by james janeway , minister of the gospel . price bound 1 s 56. a token for youth : or comfort to children ; being the life and christian experience of the wonderful workings of the spirit of god upon cart. rede : from her infancy , to her last moments , as it was faithfully taken from her own mouth by a particular frind . price bound 6 d. 57. a confession of faith put forth by the elders and brethen of many congregations of christians , baptized upon confession of their faith , in london , and the country . the third edition , price bound 1 s. 58. a brief instruction in the principles of christian religion , agreable to the confession of faith , put forth by the elders and brethren of many congregations of christians , ( baptized upon profession of their faith ) in london and the country , owning the doctrine of personal election , and final preseverance . the tenth edition , price bound 6 d. 60. an essay of the form and constitution of a particular christian church , according to the model of the apostolick age , and as it is describ'd , in the writings of the new testament . the third edition . price 6 d. 61. multum in parvo : or , a compendious spelling-book , to be used so soon as children know their letters ; by the help of which ▪ in a very short time , children may be able to divide and read the hardest word that is set forth , for benefit of all little children , and the rules may help those that are of better capacities . the second edition . d. c. s. m. price 6 d. 62. an awakening call from the eternal god to the unconverted : or , seasonable advice to them that are under convictions , to prevent their miscarrying in conversion ; and some scruples of the tempted resolved . recommended as suitable for all those under a sentence of condemnation . by samuel corbyn , m. a. the fourth edition . price 6 d. 63. a looking-glass for children , by abraham cheare , price bound 1 s 64. findiciae faederis , or ; a vindication of the interest that the children of belivers , as such , have in the covenant of grace , with their parents under the gosple dispensation . by francis mence sometime of pembrooke college in oxford . price bound 1 s. 65. sacramental hymns , in commemoration of the lords supper by joseph stennett price bound 1 s. 66. a help to prayer , or right prayer , discoursed from the several questions following , ( 1 ) who is that man god will vouchsafe to hear , &c. with answers to the most material objections made by the believers against himself ▪ price bound 1 s. 67. a breif discovery of the falseness and unscripturalness of anabaptism , as the same is now practised by those of that perswasion ; wherein are plainly proved from god's word ▪ from five particulars the undoubted right way of administring baptism ; under the gospel . the third edition , price bound 1 s. 68. the only refuge of a troubled soul in time of affliction : or the mistery of the appletree explained from canticles the second and third , the second edition , price bound 1 s. 69. the doctrine of particular election before time , asserted and proved by god's word , that this doctrine rightly understood and beleived with aplication to ones self , is the great enemy of sin , &c. the second edition , price bound 1 s. these four by james barry . 70. spiritual songs : being the marrow of the scripture , in songs of praise to almighty god ; from the old and new testament . with an hundred divine hymns on severals occasions : as now practised in several congregations in an about london . the second edition , with a table of contents . by b. keach , author of the war with the devil . 71. animad versions on mr. baxter's history of his life and times . with some remarks on occasional conformity . dedicated to mr. sylvester . 72. a discourse of the pharisee and the publican : by john bunyan , author of the pilgrims progress . price 1 s. 73. faith the grand evidence of our interest in christ , or the nature of faith and salvation , opened , from john 6. 40. by rich. davis , of rowel in northamptonshire , 12 s. price bound 1 s. 74. arestotle's new book of problems , set forth by way of question and answer . to which are added , a great number from other famous philosophers , astrologers , astronomers , and physicians . shewing the secrets of nature and art , together with the interpretation of dreams , signification of moles in any part , the nature of ghosts , the reason of the eclipses of the sun and moon ; as also of all the wonders in the creation , an earthquake , ebbing and flowing of the sea , &c. price bound 1 s. 75. reformation : or , a necessary companion for the evils of the present times , exposed in a scriptural apprehending tryal and condemnation of three grand criminals , viz. idleness , pride , and whispering backbiter . by g. brown. price 1 s. 76. the heavenly foot-man : a description of the man that gets to heaven : by john bunyan . the second edition . to which is added , the life and death of the said john bunyan , with a catalogue of all mr. bunyan's writings . price bound 1 s. 77. instructions for children : or , the child's and youth's delight , teaching an easie way to spell and read true english : containing the father's godly advice ; directing parents in a right and spiritual manner to educate their children . with a scripture catechism , wherein all the chief principles of true christianity are clearly opened . together with many other things , both pleasant and useful , for the education of children . by b. keach , author of war with the devil . recommended to the use of all parents and school-masters , by h. knowls . the fifth edition corrected . price bound 6 d. 78. the beauty of the lord in his temple , &c. in three parts . 1. of its external frame , beauty , and order . 2. of its internal mystery , beauty , and glory . 3. of its being fallen down among us , in both these respects ; and of the only means to build it up again . with a table of contents . by joseph taylor . 79. solomon's temple spiritualiz'd : or , gospel-light fetch'd out of the temple at jerusalem . to let us more easily into the glory of new-testament-truths . by john bunyan . the fifth edition . price bound 1. s. 80. the jerusalem-sinner saved : or , good news for the vilest of men : being a help for , despaiaing souls ; shewing that jesus christ would have mercy in the first place offered to the biggest sinners . the sixth edition . by john bunyan . price bound 1 s. 81. the acceptable sacrifice or , the excellency of a broken heart , shewing the nature , signs , proper effects of a contrite spirit . by john bunyan , price 1 s. 82. the works of jesus christ as an advocate clearly explained and largely improved for the benefit of all believers . by john bunyan , price 1 s. 83. one thing is needful ; or , serious meditations upon the four last things , death , judgment heaven , hell , unto which is added ebal and gerizzim , or the blessing and the curse with prison meditations . the fourth edition , by john bunyan , price bound 1 s. 84. a warning to youth in the life and death of tho. savage , imprisoned in newgate , justly condemned , and twice executed at ratliff for the murther of his masters maid , on october 28th . with what passed between him , and these ministers that were with him in his imprisonment , and at his execution , viz. mr. hugh baker , mr. robert frankling , mr. tho. vincent , mr. tho. doolittle , and mr. james janeway , illustrated with cuts : to which is annexed a sermon preached at his funeral . the sixteenth edition . with an account of the vicious life and ignominious death of hannah blay , who was condemned and executed , for being guilty of the same murther committed by tho. savage , with other new additions , price bound 1 s. 85. a new years gift , or youth's engagement , and youth's encouragement , in a sermon to young people , jan. the first 1715. and now published at their desire . by samuel ●omfret . the second edition . 86. the accomplisht secretary's guide , containing letters on almost all subjects , with love-letters between a gentleman and a young lady , under the names of octavio and emelia ; with variety of other matters , done by an eminent hand , price bound 1 s. notes, typically marginal, from the original text notes for div a47500-e10740 * au. mr. m. mr. d. psal. 103 21. psa. 117. ● ▪ 2. psal. 47. 6. psal. 135. 1. psal. 10● . 1 ▪ ● . psal. 95. 6. psal. 118. 21. psal. 28 ▪ 6. psal. 59. 17. psal. ● . 25. psal. 36. 9. psal. 2● ▪ 13. psal. 48. 13 psal. 118. 13. 14. psal 95. 1 psal 96. 13 ver . 2● notes for div a47500-e63760 isa. 51. psal. 112. heb. 1● . john 19. phil. 2. psal. 54. isa. 53. acts 10. psal. 29. josh. 10. eph. 6. gen. 22. exod. ● . numb . 13. gen. 9. heb. 4. john 1. psal. 22. gen. 39. gen. 32. prov. 23. 27. prov. 4. gen. 1● . exod. 19. matth. 13. psal. 104. job 37. exod. 10. rev. 14. ● cor. ● . ● sam. ● . rev. 6. rom. 8. dan. 3. job 19. judg. 20. numb . ●2 . isa. 63. isa. 33 ▪ mat. 25. psal. ●37 . hos. 11. judg. 3 ▪ exod. 32. psal. 133. esther 3 ▪ rev. 5. 2 cor. 12. psal. 45. exod. 7. dan. 5. 1 sam. 17. psal. 4● . rev. 7. josh. 10. exod. 39. mat. 26. job 39. 1 sam. 15. gen. 3. cant. 2. 2 thess. 1. gen. 37. mat. 2● 2 sam. 23. job 39. luke 12. rev. 21. 1 john 3. 1 sam. 16. james 1. 5. judg. 1. judg. 16. judg. ● ▪ judg. ● ▪ judg. ● ▪ judg. 1● ▪ judg. ● ▪ judg. 4. psalm 〈◊〉 ▪ matth. 7 ▪ judg. 4. 2 pet. 3. numb . 16. psalm 48 ▪ exod. 8. 1 sam. 16. jonah 2. hos. 12. psalm 55. gen. 26. rev. 2. hos. 6. exod. 5. isa. 4. exod. 14. gen. 45. rev. 21 ▪ judg. 16. hos. 14. gen. 49. joshua 6. joshua 2. john 18. rev. 18. 1 cor. 6. heb. 11. gen. 4. gen. 46. john 2. rev. 2. gen. 10. matth. 1. psalm 97. luke 1● . rom. ● . 1 sam. 6. matth. 10. judg. 6. psalm 19. 1 cor. 10. mark 7. mal. 3. luke 10. psalm 119. matth. 9. gen. 3. isa. 40. heb. 11. 2 kings 6. gen. 49. deut. 8. gen. 37. gen. 37. gen. 37. psalm 42. matth. 22. matth. 5. deut. 1. isa. 5● . exod. 32. rev. 15. 1 pet. 1. gen. 28. eccl. 9. luke 9. gen. 3. john 12. gen. 37. 1 sam. 17. 2 kings 6. psalm 72. psalm 119. luke 19. psalm 55. jerem. 7. isa. 3. 10. jer. 4. deut. 32. deut. 13. 1 kings 12. gen. 41. isa. 66. isa. 57. josh. 2. psalm 14● . psal. 34. gen. 3. prov. 3. levit. 10. psalm 2● ▪ prev . ● . psalm● ▪ 16. prov. 22● 2 ●a● . 15. lev. 24. prov. ● . luke 4. rev. 22. matth. 23. job 9. job 22. mark ● . isa. 14. luke 16. matth. 14. 1 kings 10. matth. 6. ezek. 37. gen. 1. judg. 1● . dan. 4. ● ▪ kings 10. gen. 3. gen. 1. james 3. gen. 1. prov. 23. mat. 2. psalm 47. 1 cor. 11. hos. 14. zech. 9. psalm 86. mat. 13. mat. 6. mat. 11. psalm 45. cantic . 2. 1 john 5. 1 pet. 5. 8. josh. 24. psalm 104. job 4. rev. 21. prov. 3. gen. 4. mark 10. prov. 30. exod. ●8 . deut. 28 ▪ 1 sam. 33. luke 21. 1 sam. 4. 2 pet. 2. rev. 6. 2 chron. 9. gen. 3. acts 7. matth. 24. prov. 10. matth. 26. numb . 15. psalm 104. levit. 16. matth. 24. john 1. ezek. 35. dan. 4. isa. 40. eph. 6. job 38. matth. 21. psalm 127. 3. 1 thess 4. matth. 24. exod. 12. exod. 12. 2 kings 19. gen. 22. 2 chron. 14. malachy 3. dan. 6. col. 2. 2 kings 3. john 19. joshua 7. gen. 7. 1 tim. 5. 1 cor. 15. rev. 4. exod. 14. gen. 19. isa. 59. 1 tim. 5. esther 7. 1 sam. 17. 2 kings 2. isa. 51. isa. 54. psalm 1. 1 sam. 13. 1 kings 4. exod. 15. judg. 3. god all-sufficient . psalm 92. gen. 7. 1 sam. 14. eccles. 9. psalm 34. 1 pet. 2. psalm 58. 2 sam. 23. exod. 3. psalm 55. isa. 58. psalm 58. deut. 33. rev. 18. judg. 14. john 5. rev. 1. psalm 16. rev. 6. isa. 44. judg. 2. psalm 2. psalm 16. col. 1. psalm 119. isa. 66. rom. 6. jer. 31. job 9● psalm 98. 1 chron. 16. isa. 55. psalm 68. job 5. job 28 ▪ psalm 105. psalm 114. 2 sam. 23. edinburgh . 2 cor. 5. prov. 19. 2 sam. 18. 1 chron. 22. london . 2 cor. 5. gen. 19. psalm 59. prov. 17. job 9. prov. 16. psalm 42. psalm 84 ▪ psalm 55. matth. 10. matth. 7. 1 cor. 4. john 16. 1 cor. 2. 1 cor. 13. isa. 58. psalm 9. prov. 17. psalm 90. 1 cor. 10. psalm 34. job 1. col. 3. deut. 28. psalm 37. psalm 12. psalm 39. psalm 37. psal. 119. 11. psal. 11. luke 15. prov. 22. jerem. 12. jerem. 12. prov. 13. deut. 28. distressed sion relieved, or, the garment of praise for the spirit of heaviness wherein are discovered the grand causes of the churches trouble and misery under the late dismal dispensation : with a compleat history of, and lamentation for those renowned worthies that fell in england by popish rage and cruelty, from the year 1680 to 1688 ... / by benjamin keach ... keach, benjamin, 1640-1704. 1689 approx. 270 kb of xml-encoded text transcribed from 112 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a47473) transcribed from: (early english books online ; image set 63352) images scanned from microfilm: (early english books, 1641-1700 ; 320:3) distressed sion relieved, or, the garment of praise for the spirit of heaviness wherein are discovered the grand causes of the churches trouble and misery under the late dismal dispensation : with a compleat history of, and lamentation for those renowned worthies that fell in england by popish rage and cruelty, from the year 1680 to 1688 ... / by benjamin keach ... keach, benjamin, 1640-1704. [14], 154 p. : ill. printed for nath. crouch ..., london : 1689. in verse. "licensed and entred according to order" tightly bound. pages 1-25 photographed from yale university library copy and inserted at end. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng great britain -church history -17th century. 2005-04 tcp assigned for keying and markup 2005-05 apex covantage keyed and coded from proquest page images 2005-06 simon charles sampled and proofread 2005-06 simon charles text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion 1. sion . 2. her children . 3. the beast and where overthrown . 4 the two witnesses rising . 5. pope and jesuit . 6. enemies of the church all flying . 7. angels destroying them distressed sion relieved , or , the garment of praise for the spirit of heaviness . wherein are discovered the grand causes of the churches trouble and misery under the late dismal dispensation . with a compleat history of , and lamentation for those renowned worthies that fell in england by popilh rage and cruelty , from the year 1680 to 1688. together with an account of the late admirable and stupendious providence which hath wrought such a sudden and wonderful deliverance for this nation , and gods sion therein . humbly dedicated to their present majesties . by benjamin keach , author of a book called , sion in distress , or the groans of the true protestant church . licensed and entred according to order . london , printed for nath. crouch at the bell in the poultrey near cheapside . 1689. to their most excellent majesties william and mary , by the grace of god , king and queen of england , &c. dread soveraigns , may it please your majesties most graciously to cast your princely eyes , and to accept of this small worthless mite , from one , whose soul 's enamour'd with the sight of seeing you brought to great britains throne , which angels do delight to look upon . methinks i see the cherubs clap their wings , singing sweet anthems to the king of kings , that such a king and queen are set on high , in glorious power and soveraign majesty . no marvel 't is , since by angelick power you 're both preserved to this happy hour . for sure he 's blind who can't discern most clear t was by heavens conduct you were both brought here . such a stupendious providence before was never known , and never may no more be seen again in this great northern isle , which fills our hearts with joy , & makes us smile what a distressed and for lorn estate was this now glorious kingdom in of late . poor england , alas ! did bleeding lye , for many years inslav'd by tyranny . and sion too was in the same condition , weeping with bitter groans , and deep contrition let me a little freely now dilate upon great britains miserable state : when first on her you cast your royal look , and her salvation likewise undertook , a glorious enterprize , which heaven did bless with such amazing and admir'd success . sick , sick , as heart can hold , the kingdom lies ▪ filling each corner with her mournful cryes ; sometimes she burns , as when a fever heats ; anon despair brings cold and clammy sweats . no rest she gains , or if she do , she dreams of massacres , fires , blood , and direful theams . she no physicians finds ; bold empiricks ▪ are from st. omers sent , to try their tricks , who wicked crafty counsel take together , to poyson her , 't was this that brought them hither . nay hold ( says petre ) we 'l first let her blood ; that 's fit for her , and will do us most good . her blood 's infected , so corrupt , i see , naught else can cure her northern heresie . but let us first prescribe a golden pill to ease her , that she may suspect no ill , but may conclude we choice physicians be ; the pill that they prepar'd was liberty ; curiously gilt it was , and tasted well , but when 't was down she in t ' an ague fell ; then these state-mountebanks do her assure jesuits-powder will effect the cure . yet still she 's sick , and seiz'd with stronger fits , which made most think these drs. all were cheats . their physick was of such a composition , it made the body politick in confusion ; and many evidently did foresee 't was to effect a direful tragedy . they did pretend to purge ill humours out , that they their black designs might bring about ; and th' evil humours which did lurking lie in divers parts o' th' body , grew thereby more strong and vigorous , and did disturb what nature did before so strongly curb , that wise physicians made this wise conclusion , t would wholly change the bodys constitution from good to bad , from healthy , free , and sound , would cause malignant humours to abound . ill ones , no doubt , it was design'd to nourish , tho' , for a while , some good ones it did cherish ▪ thus may a medicine , which is safe and good , ( as liberty is , if rightly understood ) when ill prepared , and unduly given , prove dangerous as any under heaven ; and pity 't is this universal pill , that has wrought wonders , was design'd so ill . but ah ! what shall she do ? th' impostors art her head doth poison , and corrupt her heart ; must she , o must she die ! o hear her groans ! hear sions too ; o hearken how she moans ! there is no help but from the god of wonder , 't is he alone that 's able to bring under this foe to nature , which is grown so strong , and hath her vital parts opprest so long . all her physicians weep , and secretly were heard to say , poor england now must die , unless th' almighty by his own right hand work miracles to save our sinking land. but who 's the instrument will rise up for her ? who is the man whom god delights to honour , to bring relief when all her hopes were gone ? great sir , 't was you jehovah fixt upon ; no sooner heard she your victorious name , but she reviv'd , and cheerful soon became : but ah ! the winds were cross , this made us fear we n're should have your long'd for presence here . and when we heard you were upon the seas , our hearts rejoyced , yet had not perfect ease ; we doubted still what dangers you might meet in that most glorious and renowned fleet , yet still our prayers more fervent were and more to see your royal person safe on shore : and all the time in england you have been , what strange amazing wonders have we seen ? a poor sick land divided ; by christs power made whole and all united in an hour , united so , as joyntly to combine to own this just and glorious design . o're us long hung a black and dismal cloud , from whence we fear'd a dreadful storm of blood ; yet when it brake , nought but sweet dews distill , this , this may sure our souls with wonder fill , to see a mighty army rais'd by rome , some flie for fear , and others friends become , to gain the victory , yet never fight , this plain appears gods hand to all mens sight . poor sion , who i' th' dust did prostrate lie , bewailing her approaching misery , began to rouse , and on her feet to stand , when you upon the english shore did land . she long expected , in our hemisphere a glorious star would certainly appear ; and now he 's come , she can't for bear to sing , with joy to welcom her desired king ; and as the sun , whose powerful reflection gives to all vegetables a resurrection ; even so gods witnesses now raised are , whose bodies lay like dead so lately here . for though it was in the cold winter time , we saw so great a change in our sharp clime as made us cry , the winter now is gone , your powerful rays in this our horizon , made flowers bud as in the early spring , and chirping birds melodiously to sing : we heard the turtles voice too in our land , such mighty blessings , thankfulness command ; blessings which england never knew before , for which the god of heaven we should adore : and since our sun is risen , let him shine most gloriously in rays which are divine , like powerful sol , whose soul reviving beams , whose warming nature and delightful gleams , send forth on all his powerful influence , so let him equally his warmth dispence . nor can we fail of this our expectation . it 's like your self , 't is like your declaration , you by some just sublime and sacred arts are both become the king and queen of hearts ; you there erect your throne , 't is there you reign , sure such a kingdom always will remain . oh may our sun never eclipsed be , oh may he send his beams from sea to sea , and may he give an universal light , that all dark regions may receive their sight ; and may his strong attractive power likewise dry up those naufeous sinks of sin that rise and grow so rife , unto our nations shame , and high dishonour of jehovah's name : may he his growing cherishing beams display upon the good and virtuous , so that they may all strive to exceed in fruitfulness , and flourish like those trees the lord doth bless . but let him , lord , be a hot scorching sun to thy grand foe , the whore of babylon : let him make all those noisom weeds to fade , and lose the glory which they lately had , so that the flower de luce may hang the head , it is high time it quite were withered . let proud tyrconnels heart now die away , to hear who does great britains scepter sway . let our dear soveraign send such powerful darts as may subdue the most rebellious hearts of teagues and tories in that mournful land o're which our princes long have had command ; but let him be a healing sun unto his people , and their differences subdue ; when both have run their race , crown both on high , among thy saints to all eternity . so prays your majesties most humble and most obedient and truly loyal subject , benj. keach . to the reader . you are here presented with a poem that gives a full relation of the woful state and sufferings of the protestant church from the year 1680. until the year 1688. together with an account of those worthy christians and renowned heroes that suffered during the same space of time . in the year 1666. i wrote a treatise called sion in distress ; i then perceiving popery ready to bud , and would , if god prevented not , spring up afresh in this land , and then in 1680. came forth a new edition , with such enlargements , which made it very different from the first impression , which was entituled also , sion in distress , or the groans of the true protestant church , wherein i shewed the causes of her calamities , with an enumeration of some prevailing sins ; together with the plots and contrivances of rome against sion , which book received general acceptance . but now this , as the title assures you , brings better news for our great joy and astonishment at what god hath wrought ; he hath graciously been pleased to turn our sorrow and mourning into rejoicing . you have therefore an account of the glorious deliverance both of church and state from popery and slavery by the hand of his now present majesty , which as it is the wonderment of this present age ; so it will be , no doubt , of future generations : but since the excellencies of things appear best , when compared to their contraries , as light , when compared to darkness , and health to sickness , and liberty to bonds , &c. i have repeated many things that you have in sion in distress , which set forth her deplorable condition , that so we may the more clearly discern and admire the present blessing and future glory of god's church ; but because many grounds of sions complaint still continue , such i mean as respect the divisions that are amongst good protestants , and the sad enormities of professors , she doth repeat those her sorrows with some fresh aggravations and additions of them : and since the great whore is fallen , and suddenly too in this kingdom , and many that represent her are in hold , i have added something concerning her tryal , sentence or condemnation , that was in the last , which part lookt to such a happy hour as this is ; and tho' we cannot perfectly foresee what god is about to do , as yet , we being but in the morning of the approaching glory — yet are we full of expectation , that the work of god in respect of these great and longed ▪ for blessings , will not go back again , but do believe their present majesties are raised up to be glorious instruments in the hand of god beyond what some ( 't is like ) may suppose ; nor do i doubt but that the slain witnesses are a-getting out of their graves ; time will open things clearer to us : but i am sure we cannot sufficiently adore the divine goodness for that salvation wrought by his own right hand ; let us strive to be thankful to god , and labour to live in love one with another , and improve the present providence ; for since god hath graciously been pleased to do wonders for us , let us endeavour to do some great things for him . if this may stir up any to act and do valiantly in israel , and be any ways useful to the church of god , or to any member thereof , i have my desire , who am still thy souls friend and servant for christs sake , benjamin keach . on the ingenious author of the poem called , distressed sion relieved . our author heated with seraphick fire , which did his late lamenting muse inspire . he thereby in the highest notes of grief wept tears in verse when sion lackt relief from art high lofty strains he would not borrow . but only did describe a natural sorrow . his clear discerning soul did then foretel her danger , and what afterward befel . he gave us warning to prevent the stroke , sins to forsake , and m 〈…〉 y to invoke , yet would not without consolation leave us , nor did that book of comfort quite bereave us , but still assur'd us , that the scarlet whore should in a short time fall and rise no more . what he did then predict we hope that we within a little while perform'd shall see , that heav'n on sion's sorrows will look down , and for her sufferings will at length her crown . that sion late distrest , god will relieve , and for her troubles comfort to her give . these hopes our authors soul do now inspire they rouse his muse , and make him to admire what great deliverance is already wrought , so great that it was ev'n beyond our thought . this he in cheerful accents to us sings , and our past sufferings to our memory brings . the glory of those worthies he revives , that for their countrey offered their lives . they popery and slavery did withstand , which was ev'n ready to o're-spread the land. and though god did not then success afford , our author doth their gallant names record ; and thereby hath himself obtain'd a name that shall be registred in the book of fame ; when he is gone , his works shall never dye , but still be famous to posterity . c. n. distressed sion relieved , or , the garment of praise for the spirit of heaviness . for almost thirty years last past have i seen floods of tears flowing continually from sions eyes , whose sad distressed state with filial sympathy i did relate . in sixty six a year of expectation came no relief , but still fresh lamentation ; when she was told her sorrows would be o're , that year produc't more sorrow than before , which caus'd me who in prison then did lye to sigh and sob , and weep most bitterly , in prospect of what i saw coming on poor sion , e're her miseries would be gone , and therefore did before that year run out , foretel some things time since hath brought bo● sions distresses plainly did appear , and still they did increase year after year , until the time the popish plot was known , that grand intrigue of bloody babylon , my soul had then some ease , i then did hope the day was come should quite o'rethrow t●● pop● and bloody whore , that cursed church of rom that she would now receive her fatal doom ; but all my hopes being frustrate , i again in the year eighty pour'd out tears amain . for at that time came forth a new addition to sions groans and sorrowful condition , when i had thought poor sions woes were gone what dismal clouds o're ▪ spread our horizon ; just as i deem'd i spy'd the morning light. how were we threatned with a dismal night of popish darkness ; this i did descry , and mourn'd in verse for england's misery , but sion's troubles i did most lament ; whose enemies were strong and insolent , which caused me in christian sympathy with bitter groans my grief to testifie in this sad manner : ' what dismal vapour in so black a form ' is this which seems harbinger to a storm ' what pitchy cloud invades our starry sky , 'to stop the beamings of the worlds great eye ' what spreading sables of egyptian night ' would rob the earth of its illustrious light ? ' what interposing fog obscures our sun ? ' what dire eclipse benights our horizon ? ' is england's great and royal bridegroom fled ? ' is its aurora newly gone to bed , ' that scattered clouds make such prodigious haste , ' combine in one , and re-unite so fast ? ' clouds that so lately dissipated were , ' do now conspire to make a darker air. ' i mourn unpitied , groan without relief ; ' no bounds nor measures terminate my grief , ' the sluces of mine eyes are too too narrow 'to vent the streams of my increasing sorrow . ' ebbs follow swelling floods , and springing days ' adorn the fields which winter dis-arrays . ' all states and things have their alternate ranges , ' as providence the scene of action changes . ' all revolutions hurry to and fro , ' yet rest and settlement at length do know . ' but helpless i have often lookt about 'to find some ease and soul refreshment out , ' yet can i see no prospect of relief , ' but swift additions multiply my grief , ' as pilgrims wander in their great distress ' amongst the wild rapacious savages , in pathless desarts , where the midnight howls of hungry wolves mixt with the screech of owls , and ravens dismal croaks salute the ears of poor erratick trembling passengers . ' so i 'm surrounded , so the beasts of prey ' conspire to take my life and name away . ' my glowing soul does melt , my spirits faint ' for want of vent , i 'm pregnant with complaint ; ' no age nor generation but has known ' some part of this my just and grievous moan , ' but now i 'm far more dangerously charg'd ' by bolder foes ; my sorrows are enlarg'd , 'a hellish tribe of black avernus crew , ' do blood-hound like , me and my lambs pursue . ' lord jesus come ; o christ , let me invoke , ' thy sacred presence to divert the stroke . ' have all my friends forsook me ? are there none 'to ease my woes ? ah must i grieve alone ? sion's friend . ' what doleful noise salutes my listning ear ? ' what grief expressing voice is that i hear ? ' methinks the accent of this dismal cry ' issues from one in great extremity ; ' the shrilness of this mournful tone bespeaks 'a womans loud and unregarded shrieks . ' the more her deep and piercing sighs i heed , ' the more my heart in sympathy does bleed . ' ah! who can find her out ? who can make known ' the author of this heart-relenting moan ; ' doubtless though sorrow now has seiz'd upon her , ' she is a lady of high birth and honour , ' of royal stem , extracted from above , ' nurs'd in the chambers of the fathers love , ' espoused to a most illustrious prince , ' who over all has just preheminence , ' monarch of monarchs ! ' ah sion ! is it thou ? ' oh mourn my soul , oh let my spirit bow ; ' let all that love the bridegroom sigh for grief , ' for sion weeps as if past all relief ; ' but why , o sion , ( since thou art belov'd ' of heaven's supream ) art thou so sadly mov'd ? ' why with stretcht arms dost thou implore the skies ? ' why do such streams of tears flow from thine eyes ? ' this makes me wonder . sion . ' my forlorn estate ' is poor , unpitied , mean and desolate . ' i long have wandred in the wilderness , ' involv'd in trouble and in sore distress ; ' in caves absconding from the horrid rage ' of savage beasts ; until this latter age. ' yet when i but attempted to look out , ' the monsters to destroy me searcht about ; ' the roaring bloud-hounds greedy on the scent , 'to kill or drive me back again are bent . ' no interval of peace , no rest they give , ' pronounce me cursed , and not fit to live . ' the cruel dragon joineth with the beast 'to gore my sides , and spoil my interest ; ' th' old lion , lyonness , and the lyons whelp , ' with dreadful jaws the other beasts do help . ' dogs , bulls and foxes , bears and wolves agree 'to rend and tear , and make a spoil of me . ' i that have been so delicately bred , ' my children at the royal table fed , ' am now expos'd to the infernal spight ' of such who still in fire and blood delight . ' hatch plo●s in hell and rome , whose black desig ' is to stab monarchs , and to undermine 'our ancient laws , subvert religion , and ' bow englands neck to antichrists command . ' these were fore-runners of that dismal doom ' of fire and faggot , which the whore of rome ' prepar'd for english protestants , and the rest , ' who won't adore the image of the beast . ' i am the mark these monsters aim at ; all ' their grand intrigues were to contrive my fall . ' if friends or strangers any favour show , ' they straight conspire to work their overthrow . 1678. ' ah vile conspiracy ! ah cursed plot ! ' so deeply laid ; how canst thou be forgot ? ' th' infernal conclave ne're produc'd a brat ' into the world so horrible as that , ' since rome usurpt the western monarchy , ' which she still rules with fraud and treachery , ' in forging plots , imploying hellish actors ; ' ah! let us treat 'um as the devils factors . ' distressed sion o how few regard ' my sighs and tears , their hearts are grown so ha●● ' my restless hurricanes with storms and wind , ' no ease , no peace , no comfort can i find ; ' ' the horrid aspect of these monsters do ' affright my children , some they worry too , ' others they seize like greedy beasts of prey , ' and to their den the sacrifice convey . ' renowned godfrey whose immortal glory ' martyr'd for me shall ever live in story ; ' let every loyal eye that reads it there , ' yield to his name the tribute of a tear. ' brave soul ! thy love and loyalty do claim ' that king and people should proclaim thy name ' as england's victim , ne're to be forgot , ' fastning on rome an everlasting blot . ' the great jehovah who is only wise , ' permits thy fall as a sweet sacrifice . ' thy barbarous murder has made clearly out ' that plot which none but infidels now doubt . ' those bloody varlets , black assassinates , ' curst executioners of rome's debates , ' drunk with infernal cruelty , made thee 'a specimen of england's tragedy . ' by thee we learn what curtesie to hope ' from romish butchers , vassals to the pope ' thou led'st the van , first fell'st into the trap ' from whence they hope 't no protestant should scape . ' poor innocent ! trepann'd amongst them came ' into their nets like a poor harmless lamb , ' whilst they like hungry tygers ready stood 't' imbrue their tallons in thy guiltless blood. ' thou little dream'dst such an infernal snare ' had there been laid t' intrap thee unaware . 't is strange ( say some ) what reason should ing● ' them to make thee the object of their rage ; ' some think 't was 'cause the babylonish whore , ' big with a bastard long'd as heretofore ' for christian blood ; her favourites made haste ' in her great need to help her to a taste ' of choicest liquors ; thine she calls for first , 'to cheer her sinking heart , and quench her thir ▪ ' fearing miscarriage ; when her spirits faint ' she drinks the hearts blood of some martyr'd sain ' insatiate , like the horse-leech still she cries , ' give , give me that , there 's nought else will suffice ' my craving paunch ; my pleasure must be done ' this heretick was a pragmatick one , ' he knew my secret clubs , and would reveal ' my tragick plots ; we must prevent his zeal , ' let 's strangle him before he does relate ' the villanies we intend to perpetrate . ' ah brutish whore , of canibals the worst , ' for this curst draught be thou for ever curst ; ' in the most lasting records let us see ' this horrid instance of thy cruelty . ' this loyal knight ne're injur'd thee , but stood ' upright for justice , and his countreys good . ' will nought but blood of protestants give ease ? ' or quench thy thirst ? what mischievous disease ' infects thy bowels ? must your churches food ' be flesh of saints ? your mornings draught their blood ▪ ' fellonious strumpet ! dar'st thou be so bold 'to steal by night into thy neighbours fold , ' and seize my lambs ? thy theft and cruelty , ' and all thy murders shall revenged be . ' but since he 's gone and justice does pursue ' with eager steps the assassinating crew , ' we 'l acquiesce ; for heav'n now seems to call , ' and bid tears cease , at his sad funeral . ' let christians offer through the universe ' whole hecatombs upon his bleeding herse . ' and could their tears increase into a floud ' 't were no excess ; so much i prize his bloud . thus , thus did i in eighty make sad moan for that brave hero who was dead and gone ; but oh my heart ! — a cordial presently , my spirits faint ! ah me ! help lord ! i die unless i have relief , i can't sustain my sinking soul ! was ever any pain or sorrow equal to what i now feel ? my burd'ned mind under her weight does reel . oh since that year what woes have i beheld ! how have my mournful eyes with tears been fill'd ? i then did fear what since is come to pass as in that treatise plainly hinted was . did rachel mourn , and all relief refuse , how then can i forbear ? how can i chuse but weep , and to lament for my sad lot ? what children have i lost ? who now are not . did i for one such lamentation make ? my bowels now may surely throb and ake , when i recount how many since are gone , who murdered were by bloody babylon . 1681. poor colledge first before this idol fell , betray'd to death by evidence from hell ; to drink his blood there seem'd to be some strife , was twice indicted ; they must have his life : yet they could never shake his constancy , hear his great soul sing his own elegy . a poem written by mr. stephen colledge a while before he was sent to oxford , where he suffered death , aug. 31. 1681. wrongful imprisonment hurts not the innocent . what if i am into a prison cast , by hellish combinations am betray'd ? my soul is free although my body's fast : let them repent that have this evil laid , and of eternal vengeance be afraid ; though racks and gibbets can my body kill , my god is with me , and i fear no ill . what boots the clamours of the giddy throng ? what antidote 's against a poysonous breath ? what fence is there against a lying tongue , sharpen'd by hell to wound a man to death ? snakes , vipers , adders do lurk underneath : say what you will , or never speak at all , our very prayers such wretches treason call . but walls and bars cannot a prison make , the free-born soul enjoys its liberty ; these clods of earth it may incaptivate , whilst heavenly minds are conversant on high , ranging the fields of blest eternity : so let this bird sing sweetly in my breast , my conscience clear , a rush for all the rest . what i have done i did with good intent , to serve my king , my countrey , and the laws ; against the bloody papists i was bent , cost what it will i 'le ne're repent my cause , nor do i fear their hell-devouring jaws ; a protestant i am , and such i 'le dye , maugre all deaths , and popish cruelty . but what need i these protestations make , actions speak men far better than their words . whate're i suffer's for my countrey 's sake , not 'cause i had a gun , or horse , or sword ; or that my heart did treason e're afford ; no , 't is not me ( alone ) they do intend , but thousands more , to gain their cursed end. and sure of this the world 's so well aware , that here 't is needless more for me to say , i must conclude , no time have i to spare , my winged hours do fly too fast away , my ( work ) repentance must i not delay , i 'le add my prayers to god for england's good and if he please will seal them with my blood. o blessed god destroy this black design of popish consults ! it's in thee we trust ; our eyes are on thee , help , o lord , in time . thou god of truth , most merciful and just , do thou defend us , or we perish must ; save england , lord , from popish cruelty , my countrey bless , thy will be done on me . mans life 's a voyage through a sea of tears , if he would gain the haven of his rest ; his signs must fill the sails whilst some men steers . when storms arise let each man do his best , and cast the anchor of his hopes ( opprest ) till time or death shall bring us to that shore where time nor death shall never be no more . laus deo. amen . from my prison in the tower , august 15 , 1681. stephen colledge great essex ! ah thy groans methinks i hear ! what ne're a friend ? hadst thou not one friend near ? no●e , none to help ; in vain it was to cry when there were none but savage monsters nigh . since thy great soul could not inticed be , no● wouldst conceal their cursed cruelty , they make a bloody tragedy of thee . surpriz'd , lest all should be discovered unto this dev'lish policy they were led ; and to conceal their horrid plot they try those wicked arts , which do it justifie confirming it to all posterity . though thy assassinates like men appear , their curst attempt shew'd least of man was there , incarnate devils certainly they were . ah cruel tyrants ! destitute of shame , to murder both thy body and thy name . could not thy blood their hellish thirst suffice ? but must thou die a double sacrifice ? what! cut thy throat with such barbarity , and when thy soveraign also was so nigh ! the royal prison , though a tower strong , was no defence nor refuge to thee long . thou careful wast how to preserve thy life , and yet didst fall by a curst romish knife . thy head almost cut off ; and yet they cry that thy own hands did act the tragedy ; ●●t now we hope it plainly will appear , who the vile actors ; who the murderers were . may i not borrow now ( as many do ) some proper lines , made on an essex too . shall such a noble peer fall thus by rome ? and shall i not drop tears upon his tomb ? shall none who loved him , move for a vote ? ye lords and commons , ye are bound to do 't . a vote that all on that same day o' th' year on which he fell shall mourn , or shed a tear , or else be judg'd a` papist ? it were wise t' erect an office in my childrens eyes , for issuing forth a constant sum of tears , there 's no way else to pay him his arrears , and when we 've drien'd this ages eyes quite dry , let him be wept the next in history . 1683. renowned great lord russel next , 〈◊〉 is markt out for this direful tragedy , scarce had i dry'd mine eyes for loss of one , but they another hero fall upon . a braver lord scarce ever lost his head ; nay few like him hath england ever bred . from a most noble stem he did spring forth , and had a spirit ●uited to his birth . had i not wept so many tears before , for him whole rivers from mine eyes might pour . had i an helicon in either eye , the thoughts of russel soon may draw them dry . great soul ! too great for our inferior praise , you for your self the noblest trophies raise . your love to sion , and your native land shall mention'd be , ev'n while the earth doth stande my loss and england's too who shall repair ? great god! his hardned enemies do not spare ; 't was by the blood of these great men i see england was freed from rome's curst tyranny . t' avoid the odium of their cursed plot , which notwithstanding ne're will be forgot , another was contriv'd , wherewith they thought the innocent to insnare , who should be brought thereby to ruin ; and then hop'd to see sion and her best friends would ruin'd be ; this was the second part of rome's design to work the overthrow of me and mine , and these two champions standing in their way with bloudy hands they villanously slay . the first inhumanely was murdered , the other they did publickly behead . they charged him indeed with odious crimes , ( and many others too , in those black times : ) crimes he to th' last did utterly deny , whose noble soul their malice did defie , but villains swore , and he alas must die . o heav'n and earth be ye astonished ! how fain would they have struck off my poor head , yet of my blood that they themselves might clear , good protestants the scandal on 't must bear . 1683. sydney , dear sydney treacherously fell , whom i esteem'd a prince in israel ; those laws that were intended for defence , were wrested so thou couldst not have from thence any relief , but thou must likewise dye , although on thee no guilt at all did lye , jury and judge dealt so inhumanely . what hadst thou done ? what cause of death in the for sion 't was ; 't was for thy love to me . thy principles were such , hell could not bear the thoughts thereof , though publisht they ne're we thou wast too just , and hadst such piercing eyes , those hellish statesmen doubted a surprize , and therefore made thee a third sacrifice . 1684. by popish arts many more ruin'd were , poor holloway likewise fell into the snare ; b'ing from th' western world a prisoner brought , by those who fiercely his destruction sought ; who at the place of execution delivered his bible unto one of his relations , wherein he had writ the following lines , which i do here transmit . ' owner hereof prize this , and bless the lord ' that yet to england doth his word afford ; ' had i liv'd longer , hopes i should have had 't' have seen times mend , but now expect them bad ' truth will not do , for much of it i wrote , ' and for 't i die much rather than the plot. ' did you know all , you 'd say i did my part 'to free you from designed popish smart . and now alas ! behold my dismal case , great flouds of sorrow follow on apace . many religious , pious men of worth are rendred vile , not fit to live on earth . observe rome's policy , who contriv'd it so that protestants should protestants undo . conscience must now be basely shackled against its light impos'd on , and misled , and truckle like a slave unto all those who did christ's regal power in man oppose : either their consciences must wounded lye under despair for their apostacy ; or if they were resolved , and sincere , they loss of goods , contempt and scorn must bear ; be sent to noisom jayls , or to exile , which many chose , rather than to defile their precious souls , and treacherously dis-own , or yield the power of christs righteous throne up to usurpers , who audaciously cry , all is caesar ' s due , and so deny god over conscience has the soveraignty . no wonder they laws violently break down ; that all our civil rights are overthrown . that our just properties they take away , and our most ancient liberties betray . since they the glorious monarchy of heav'n ●o now invade , and strive to have it given ●nto their hands that they may tread it down , and impudently cry , all is their own . grand rebels ! what , attempt the right of god ? ●● you not fear his dreadful iron rod ? would you dethrone him ? would your hellish spite ●●●rive both god and man of their just right ? this you design'd ( although in vain ) to do ; and christ's blest kingdom fain would overthrow ▪ one while they cry , conscience to them must be● another time , christ's right they did defend . when it did seem to favour their design , conscience in all its rights they undermine , but when they found 't would with their interest sta● and with th' intrigues that they then had in hand , they cry , nought's juster than that all men do to others as they would be done unto . but to return ; nothing for many years is seen but persecution , bloud and tears . no liberty at all conscience must have , but the dissenters prison proves his grave , where hundreds of them lay long buried , whilst others of their goods were plundered . many in filthy jayls so long did lye , that poysoned with the stench they there did dye . law and religion both were trampled down , and most good men term'd enemies to the crown . charters of towns and cities ta'ne away , that popery and slavery might bear sway . no stone 〈…〉 unturn'd , whereby they might bring 〈◊〉 poor england an eternal night of popish darkness ; many therefore fled , whilst others were strangely dis-spirited . divers good magistrates were laid aside , and wicked men for judges they provide , void of all fear of god , who any thing would give for law , they thought would please 〈◊〉 king did a dissenter law or justice crave ? he 's branded for a rascal , rebel , slave . yet many men so strangely blinded were , they could not see , though things appear'd so clear , because that king a protestant was thought , matters by him so cunningly were wrought , and carried on ; but when he came to fall , all things were plain and bare-fac't unto all ; for the next king his visage did lay down , and publickly himself a papist own ; and i likewise more clearly did espy my dreadful danger then approaching nigh : the popish plot under a cloud was hid , ( and a sham plot contrived in its stead . ) though own'd by three successive parliaments ; ●et all 's denied by romish innocents , ●hose jesuits who hang'd for treason were , themselves free from all guilt or crime declare , 〈◊〉 th' unborn child ; nor is this strange , since they 〈◊〉 dispensation have , that they may say whatever will preserve their cause from blame , and holy church secure from her just shame . 1685. therefore is dr. oates brought on the stage , ●egraded and expos'd to brutish rage , they on his back their cruel strokes do lay , whereby their hellish plot they stifle may ; ●et let them whip and lash him till he die , and practice all their romish cruelty , ●one of his evidence he can deny . 't is to his honour and immortal praise , and to his name it will high trophies raise . those many hundred stripes laid on by rome are as so many monuments become , more great and lasting than a marble tomb. poor dangerfield ! couragious and bold , whom rome's incendiaries never could by horrid threats or subtle flattery , prevail upon to gainsay , or deny what he of their intrigues did testifie . unto a cruel whipping they him doom , which yet could not his fortitude o'recome . 't would pierce ones heart to think what miseries he suffered from his bloody enemies ; and though perhaps not well prepar'd to die , yet he must fall by romish tyranny , a villain in the midst of all his pain , stabbing his tender eye out with a cane , which pierc't so deep he in great torments lay , that never ceast , till death took him away . the fence b'ing thus thrown down the ravenous beasts rush in , and of poor innocents make feasts . wild boars and bears , yea wolves and tygers , strive all to destroy , and leave no lambs alive . religion , laws , though all good mens great care , yea , and mens precious lives , they did not spare ; that england seem'd as if it were become a scene of misery , and a prey to rome . and what could sion do ? alas , poor i bewail'd my state , but saw no comfort nigh ; yea , my poor children about me hung , b'ing hardly able to endure the wrong , and sharp assaults of those fierce fiends of hell , yet knew not how their malice to repel . about this time i' th' west there did appear some unto whom their countrey was most dear , striving to free it ; but mistook the time , and person too , who landed then at lyme : a man belov'd ; but not the instrument god chosen had ; and now to us hath sent to save our land , and sion , from that blow , which would have been to both an overthrow . 1685. but of my joys i must forbear to sing , a doleful noise seems in my ears to ring , and still grows louder ; sure 't is from the west ; what 's that i see ? a cruel savage beast ! a man ? no sure a monster ; though he came of humane race , he don't deserve that name , a cursed spirit of th' infernal legion , a lord chief justice of the lower region . i cannot rest , hot strugling rage aspires , and fills my free-born soul with noble fires . my muse soars high , and now she doth despise what e're below attempts to tyrannize . ah! but again she faints ; how shall i tell what to those poor mistaken souls befel . the dismal news of rapine , spoil , and blood shed in those parts , which ran ev'n like a flood , works strange effects in my afflicted soul , for grief my bowels do within me rowl . in biting satyr i could even contemn , that villanous judge who innocents did condemn ; who on the bench did nought but what he knew would gratifie the bloody popish crew . though nature seems assistance to refuse , revenge and anger both inspire my muse. shall the wretch live ? why is he spar'd so long ? justice seems to complain of having wrong ; th' infernai daemons , angry seem to say , dead or alive we him will fetch away , and at his stay they all seem to repine , that to their vengeance we don't him resign . but ah! his blood can never recompence his ruining so many innocents . and it may seem the wonder of the time , and some are apt to think , may be a crime , that we no more regard their memory , who for their countries welfare dar'd to dye . poor hearts ! who seeing we were drawing nigh to vassalage and romish tyranny , resolv'd to save religion and the laws , but mist ; and fell into this tygers claws , whose mind upon the prey was wholly bent , pitying none , though ne're so innocent ; b●● like an hungry wolf , or furious bear without remorse the harmless lambs did tear . no time of preparation would he give to many ; nor petitions would receive . nor would he h●a● their wives and childrens cry , but sco●t and laught at them in ●isery ; and though they pity beg'd with sighs and groans , he was relentless to their tears and moans , beg'd that distressed widdows he 'l not make , but save their husbands lives for jesus sake . ●t being plain , most of those who were there , designed well , though taken in a snare . but with what rage did he upon them fall , swearing , he 'd make examples of 'um all , cry'd , on that sign-p●st take and hang them up , the rogues shall all taste of this bitter cup : whereby this bloody wretch destroyed more in a few weeks , than bonner did before in full three years , many as faithful men as suffered by popish fury then . he hang'd 'um up by two , by three , by seven , whose blood aloud for vengeance cries to heav'n . their bodies likewise cut to pieces were , their quarters hang'd o' th' hedges here and there ▪ their flesh was given to be meat for crows , and all because they antichrist oppose ; and were resolv'd never to bend the knee to images , nor turn to popery ; nor ever slaves or vassals to become unto the pope , and scarlet whore of rome ; whom christ commands ( his saints , so to reward as she has done to them ) in 's holy word . their ends were right , but they mistook their call , and therefore god did suffer them to fall ; they did disdain those yokes with generous scorn , which were by other servile spirits born . ' they saw the threatning storm approach from far , ' fearing a thousand mischiefs worse than war , ' and therefore rushing on th' impetuous waves , ' would rather die like men than live like slaves . 'to save me and the land they bravely try'd , ' fail'd in th' attempt , and then as bravely dy'd . ' in vain would envious clouds their fame obscure , ' which to eternal ages shall endure . ' if ill designs some to the battel drew , ' must all be scandalized for a few ? ' if fawning traytors in their councils sate ' 't is base to mock , rather lament their fate . ' though heav'n for england's sins refuse to bless ' their great design with the desir'd success , ' 't is an unequal , brutish argument , ' always to judge the cause by the event ; ' thus the unthinking giddy multitude , ' an innocent may criminal conclude . but woe to those who in cold blood did kill , and thereby did their own revenge fulfil . the high-ways like a slaughter-house became , or bloody shambles , to their enemies shame ; what multitudes of men did they destroy and hang on trees , which did so much annoy the people round about , it made them cry , o lord defend us from rome ' s cruelty . but this relation gives me little ease , i must some other way seek to appease my overflowing passion ; therefore i some of those hero's names cannot pass by until i drop some tears upon their hearse , that the next age may mourn for them in verse . brave colonel holmes , wise , valiant and sincere , who didst to sion true affection bear , thy worthy name shall not forgotten be , but shall recorded be in history to after ages ; nor can thy arrears be duly paid without a flood of tears . great soul ! thy life thou seemedst to despise , rather than ask it of thine enemies . much less didst thou in any sort incline others to charge , to save that life of thine . how didst thou grieve and publickly bewail thy undertaking should so strangely fail ? but yet prophetically didst divine , it would revive again in little time , though by what means it brought about should be , it was impossible thou couldst then fore-see , and thy prediction now is come to pass , though by thy foes it then contemned was . and now the sad spectators wondring saw , the horses long refuse the sledge to draw ; the poor dumb beasts by heavens instinct are made sharp reprovers , whilst the lash they bear ; and seem to say , these men are innocent , they must not die , god will not give consent , and therefore he doth strangely us restrain from drawing them , though lasht and lasht again . what other voice there was i cannot see in this amazing wondrous prodigy . yet all these warnings from the foe are hid , for dye they must , and dye they also did ; although on foot to slaughter they must drudge , to gratifie a most tyrannical judge . nor did the gallant father fall alone , he in the cause lost a religious son. poor captain holmes , few young men like to thee , did hazard all to set their countrey free from rome's curst yoke , and cruel slavery . the next great worthy 'mongst the vanquisht host which in that hour of darkness i have lost , a preacher was , indu'd with holy art , who did dissolve the stone in many a heart , his name was lark ; o come my children now , pay him those tears which he laid out for you ; ah! must he fall by fate ? ah! must he yield ? his life up too ? but why not in the field ? must sampson fall by the philistines hand who from their bondage strove to save the land ? well! by thy death thou hast prevailed so , thou hastenedst their utter overthrow , and yet i cannot but lament to think of what a bitter cup thy flock do drink . my loss of thee is more than loss of ten , though they might be sober religious men : when death thus with his hands lays hold upon the pillars of the house , the building 's gone , unless god in his mercy instantly raise others up their places to supply : but ah! how many dye ? how few appear them to succeed , and their great weight to bear . in jesus christ's own harvest in this nation , ( which now seems white ) there 's cause of lamentation . a chariot and an horseman i have lost , but he 's above , incampt i' th' heavenly host. have you not seen an early rising lark mounting aloft , making the sun her mark ? lo here 's a lark that soar'd up higher , higher ; till he had sung himself into heav'ns quire. from earth to heaven he went , and in a trice his soul ascended into paradice . now stop mine eyes , for fear your floods should fail , and i want tears for all i must bewail ; but yet i need not doubt ; springs i espy , yea fountains , which will give a fresh supply for two young plants , who both sprang from one stem , belov'd of god , i hope , as well as men . dear hewlins , of what use might you have been , if you to spare th' almighty good had seen ? what cruel tyrants had we lately here , that two such tender branches would not spare ? but when i think , of grace that they had store , and with what patience they their sufferings bore , it gives such comfort i can weep no more . what testimony did they leave behind , of that sweet joy which they in christ did find ? when wicked men all pity do deny , our saviour to compassion's mo●'d thereby ; and doubtless they are plac't in that high sphere , where th' spirits of just men triumphant are . ah me ! alas ! what means this sea of blood ? oh! see , see , see , it breaks forth like a flood . must walcot , bateman , ayliff , ansly too be all forgot , are no sighs to them due ? no , no , that must not be ; i 'm drencht in tears , to hear this cry of blood sound in mine ears . but lo ! another stream issues amain , my sinking spirits , lord , with speed sustain . poor nelthrop's gone too , and the lady lisle ; nay more , the gallant noble lord argile . hath scotland bred a greater man than he ? of noble birth , and ancient pedigree . no danger could his high-born soul restrain , he strove his countreys liberty t' obtain . and it to free from romish usurpation , beyond most of the nobles in that nation ; for which his enemies many snares did lay , both his estate and life to take away , who only did design tranquillity to th' state ; and to secure't from slavery . were i but able i 'de advance his praise , and with high strains of grief his glory raise . a nobleman , just , pious , valiant , wise , able for counsel , or for enterprize ; fit to set cato copies if alive , whose sharp discerning judgment soon could dive into their plots , though laid as deep as hell ; but missing his design , our statesman fell . success sometimes does not the wise attend , the most sagacious sometimes miss the end they aim at ; and yet may not be i' th' wrong ; the race is not to th' swift , nor to the strong the battel is not always ; and we see this scripture proverb was made good in thee . farewel argile ! my weeping muse shall burn her wither'd laurel , at thy mournful urn ; contemn a monument , and scorn a stone ; marbles have flaws , and must good men have none ? but gone he is ; drop tears my children all , and mourn , because that day a prince did fall : though he be gone , his honour shall not dye , my children shall preserve his memory . undaunted rumbold is the next that i register in my mournful elegy , he both couragious and religious was , whose zeal for 's countreys freedom did surpass most others ; and although he then did lye under the scandal and the infamy of secretly conspiring how to slay his soveraign lord in a vile treacherous way , which he deny'd , and did abominate , when his last breath he yielded up to fate so wounded , that two deaths he seem'd to dye : tears drop again , mine eyes i cannot dry , when i observe the babylonish train , strive all these worthy mens repute to stain with lies , false slanders , and black calumny , that they unpitied by all might die . but to my comfort , i now hope the day is come , will wipe all their reproach away ; that whilst their souls triumphing are in glory , their fame will cleared be in future story ; and that to all good men their memory will precious be to all posterity . but now my muse back to the west must go , and tell what there the enemy more did do , where cause of grief be sure i cannot lack . brave patchel next appears with captain blake ; and though i have great store of tears let fall , yet their sad fate aloud on me doth call to draw the sluces up , and yet once more from my wet eyes fresh floods of tears to pour ; for i perceive whole troops together come of western sufferers , crying , pray make room ; why must our names be buried in the croud ? and all our worth be vailed in a cloud of dark oblivion ? must we always lye under an odium of the blackest dye ? is nothing due unto our mangled clay ? will none strive our reproach to roul away ? can you so partial be ? what not a tear for us to whom liberty was so dear ? do you disdain to speak in our defence , because some were of no great eminence ? was not our blood as dear to us as theirs , whose death you do bewail with bitter tears ? a lust our mean dust be slightly trampled on , and disregarded without sigh or groan ? ah! must we ever , ever be forgot ? and must our names like wicked persons rot ? no , no , great souls ! i equally resent the sad misfortune of each innocent ; and though some ( not for want of ignorance ) cry 'gainst your prince your arms you did advance ; yet your allegiance sure could never bind your hands , that when rome's power had undermin'd the constitution , thereby to o'rethrow the government , yet you must nothing do . must every man sit still , and quiet be ? and law , religion , life in jeopardy ; the contrary jehovah hath made out , and thereby our salvation's brought about . yet non-resistance is our duty still , when princes rule by law ; but not by will. when magistrates pursue that gracious end , god by advancing of them did intend ; then to resist them is a horrid thing , and god to shame will all such rebels bring . but must superiors be submitted to , when they contrive to ruin and undo their faithful subjects , and o'return the state , and their most sacred oaths do violate ? is government ordained to destroy , or to preserve the rights that men enjoy ? suppose a father should be led away , t' attempt the mothers life , and strive to slay his innocent children ; and to those adhere , who unto them malicious enemies were : in such a case as this the children sure , their mothers , and their own lives may secure . ought they not then their fathers hands to bind , so to prevent the mischief he design'd ? don't nature teach a man to save his life from th' treachery of father , child , or vvife ? must servants yield , and passively consent their master from their bones the flesh should rent is it a crime if they won't this indure , but seek a better master to procure ? self-preservation 't was that moved you , ( fore-seeing what was ready to insue , ) to seek such ways to save your selves and me , vvhich you thought just , and hop'd would prosperous be and though god did success to you deny , yet you might act with all integrity ; vvhich heav'n doth seem to crown now with applause , and to assert the justice of your cause . since 't was ordain'd that spot should be the scene vvhere the cause dy'd , there to revive't agen : and though for what you therein were misled i did lament , and many tears have shed ; yet i must vindicate you from the wrong you suffer'd have by many a viperous tongue ; and will more of your worthy names revive , though at your slips i never will connive . dear hicks , shall slanderous mouths seek to defame , and to calumniate so sweet a name ? ah! shall detracting malice go about vvith its rude breath to blow thy taper out ? well! let them all their full-mouth'd bellows puff , it is their breath that stinks , and not thy snuff . oh what a judgment 't were if such as they should but allow thy actions , and betray th' endanger'd name by their malign applause to good opinion ; that were a just cause of grief indeed ; but to be made the story of such false tongues , great soul ! it is thy glory . ah! is he dead ? did his poor body fall by th' rage of man ? tears cannot him recall . yet might not then have died , but his day might have been lengthned , had he known the way to life and peace which god hath since found out , and for our safety , strangely brought about , the day he longed for his eyes had seen if some things had , and some things had not been . what he saw past , heavens eye fore-saw to come ; god saw how that contingent act should sum the total of his days ; his all-seeing eye ( though his own could not ) saw that he should dye that very fatal hour , yet saw his death not so , so necessary , but his breath might have been spared to a longer date had he imbraced this , not taken that . had not a furious judge condemned thee , void of all pity and humanity , thou might'st have liv'd and seen with joyful eyes that done , for which thou fell'st a sacrifice ; yet that god orders all things right w' are sure ; the death of some may life to more procure . but here 's just cause of further lamentation , for one we scarce can equal in the nation . a worthy preacher , who could not comply with what his conscience could not justifie . but hark how th' enemy doth scoff and jear , that a dissenter's taken in the snare . a better sacrifice there could not come , to please the canibals of bloody rome , who do believe there is no dish so good , as a john baptist's head serv'd up in blood. but he 's a rebel ; ay! that , that 's the cry ; now as to that , let 's weigh impartially his dying words , now printed , which relate he did believe monmouth legitimate , or lawful son of charles , or else that he would ne're have acted in the least degree in that design , and we may likewise find the rest in general were of that mind ; and though they were mistaken , let 's take care not to asperse what dying men declare . but sober thoughts of them still to retain , and not with obloquy their memory stain . but lo ! a multitude of sufferers more ( whose blood for vengeance cries , ) stand at the door open to them ; my muse ; ah! do but see what a great number of them still there be ; now they are come , 't is fit i first make room for the most gallant generous battiscombe : a worthy person of a great estate , although he was cut off by cruel fate . the wretched judge allur'd him to accuse some other gentlemen , which he did refuse vvith scorn ; for he abhorr'd his life to buy by such base and unmanly treachery . vven he o' th' ladder was he seemed to smile ; saying , he hoped in a little while he should enjoy a crown and diadem of glory in the new jerusalem ; that from a land of misery and woe to the coelestial paradice he should go . hamling fell too , nor was his innocence before so vile a judge , the least defence against the crimes wherewith they charged him , though altogether free from any crime ; vvho neither was in arms , nor did assist any that were ; nor any who did list themselves for monmouth ; nay he did advise his son not to ingage , but to be wise , and unto gods dispose leave every thing , vvho in due season would deliverance bring . but he was a dissenter , and for this he must not live ; for he accused is by two such rascals as did never care vvhether 't were truth or falshood they did swear ; but with the judges humour would comply , and by such evidence this man must die . next mr. brag a man of good descent , and well known to be wholly innocent ; vvho though a lawyer , yet no law could have vvhereby his life from violence to save . when law and justice both o're-ruled were , and judge and jury too resolv'd to steer by the false compass of the princes will , in vain was the most learned lawyers skill ; none were secure , neither the weak nor strong : will was made law whether 't were right or wrong . the land-mark was remov'd , all common laid ; and all our english liberties betray'd . but time will fail me , therefore i 'll proceed , and not forget smith , rose , and joseph speed , and evans too ; shall such a man as he fall basely , and not draw a tear from me ? then madder , kid , young jenkins too all bled , who for his youth ought to be pitied ; with doctor temple , spark , and captain lisle kill'd in cold blood , their malice was so vile ; and many hundred others who there fell so barbarously , there 's scarce a parallel of stirs that were in any former reign , where so much cruelty was ; and leaves a stain upon that time , will ne're be wip't away until the world and all things else decay . but notwithstanding so much blood was shed , some hundreds of poor souls were banished ; bereaved of their vvives and children dear , and into forreign countreys driven were , and there exposed to all misery , and the severities of slavery . the husband separated from the vvife , depriv'd of all the joys of humane life . their goods , and their estates all forfeited , and nothing left wherewith to buy them bread. but should i all their miseries recount , they to a mighty number would amount ; yet now great nassaw's setled on the throne , vve do not doubt but he 'll regard their moan ; that on their sorrows he will cast his eyes , and of his princely goodness , ease their cries . but stay my muse , for here 's more cause of grief , and i have still more cause of heav'ns relief , for now alas ! two martyrs i espy , on whom were acted a sad tragedy . the one a person of great worth and name , a citizen of london of much fame , vvho by time serving wretches that would do vvhat e're might please the factious romish crew . vvas doom'd to death by villanous evidence , though for himself he made a just defence . alderman cornish was this worthy man that thus unjustly suffered . who now can forbear to weep ? or can forbear to tell vvhat to a pious woman then befel ? poor mistress gaunt , most dear thou wast to me , few of thy sex ever excelled thee ●● zeal , in knowledge , or in charity , vvho wast condemn'd a cruel death to die , cause thou relievedst men in misery . these two i must bewail , who in one day by romish treachery were swept away ; 'gainst whom these miscreants malice did appear , ' though altogether innocent and clear ; as doubtless we shall find apparently , vvhen their case stated is impartially . as to the woman 't will be shewed ere long . that many ways she suffered much wrong , vvho by a jury at h●●ks-hall was freed , yet at th' old-bailey 'gainst her they proceed ; a london jury took her life away , vvhich they may answer for another day . on the same day these worthy christians fell , most of us may remember very well . that gods displeasure ere that day was done seem'd very evident to every one that his works doth observe , and mind his hand in his strange operations in the land. o come ye angels , lend your glorious stile ! created beings to lament a while . ye blessed hosts that sing jehovah's praise , assist my muse in lamentable phrase ; for now the city streets ev'n run with blood of those just men , who only sought our good . ah! london , let all future ages see thy grief , that cornish lost his life in thee . could not their burning thee abate their rage ? nor their inslaving thee their wrath asswage ? could not great russel's death them mollifie ? nor essex's murder stop their cruelty ? vvould not th' inthralling of great brittain do , religion and liberty to o'rethrow ? hast thou not many years triumpht in blood , undoing thousands who most faithful stood unto their countreys interest , venturing all , the common-weal might not to ruine fall ? oh cursed rome ! thou 'lt soon thy measure fill , thy wickedness grows and increases still ; religion's shame , and all the worlds great curse , why dost thou still proceed from bad to worse ? and now , my muse , methinks we shan't do right to worthy cornish , if we seem to slight his memory , by a short encomium to whom so much is due ; therefore let 's come , and in a few lines more expatiate upon the circumstances of his fate . ah! london , london , did it not surprize ? couldst thou behold poor cornish with dry eyes , hang'd like a caitiff on a cursed tree , and acted in the very midst of thee ? to good men 't was a grievous sight we know , though to some wretches 't was a pleasing show . a though with blushes angels seem'd to see this horrid act ; and heav'n disturb'd to be . what chearful looks this excellent christian had , ●s through the streets he his last journey made ? to that in triumph he did seem to go to death , as if he certainly did know that angels thence would carry him to bliss , and place him where no pain nor sorrow is , to be a courtier to the king of kings , ●eeding on joy that from christ jesus springs . the sun that morning his bright beams displays , and sends upon the earth his golden rays ; smiling while those two worthies here remain , but seem'd to frown as soon as they were slain . the heav'ns their mourning garments do put on as if they 'd shew , two innocents were gone . a storm of rain descends from that black cloud with dreadful lightning , and with thunder loud , as if incensed heav'n were in a flame , and christ were coming to dissolve the same ; or that the judge of judges now was come ( with all his saints ) to give the world its doom and wronged cornish should be try'd again by upright jurors of that blessed train . and in white robes of righteousness appear before heav'ns king , his innocence to clear . jehovah's trumpet sounding shook the earth , and to great floods of rain with fire , gave birth . heav'n groan'd in thunder , and did weep in shower which did continue fiercely many hours : nor do i wonder that god thundered so when two such worthy martyrs bled below ; and since the heav'ns seem so apparently to justifie their cause , why may not i ? but stay ! no more of these , for i espy another hero just before mine eye ; condemn'd a prisoner ever to remain , who lay as dead , but now 's reviv'd again : brave johnson , who can't be omitted here , a●●ious church-man , valiant and sincere : a man of parts and learning ; a divine who sought his countreys good as well as mine . ah! was he whipt ? must he too be a taster of the sharp rod like to his blessed master ? in vain would envious clouds his fame obscure , reproach to him doth still more praise procure . his lord and master too , was scourged sore for bearing witness to the truth before ; why then do virulent tongues attempt to stain the solid glory which his soul did gain . but yet 't is strange the mother should consent her sons should suffer such sad punishment . wounds from a friend strike deep ; but when from foes we dis-regard , slight , and contemn their blows . and since few others move in the defence of wounded honour , and wrong'd innocence ; i for the kindness which to thee i bear , at thy sad sufferings must drop a tear . had all come from a treacherous enemy it had not been so great an injury ; but to be wounded i' th' house of thy friends , this , this all other cruelty transeends : and then great soul ! to be degraded too was very hard to bear , but that you knew this oft-times is the way to dignity , and honour doth succeed humility . but now alas ! new griefs do me surround , groans from the north my mournful soul confound , my muse must now take wing and swiftly fly , to have a view of scotland's misery . be silent and attend ; you soon will hear , their dismal cries will penetrate your ear. the sufferings of my children here were bad , but in that nation they were far more sad ; no place more like to france man ever saw , where arbitrary power stood for law. men of all ranks were seized , and did lye in noisome jayls , yet knew no reason why ; and to insnare them , swarms of cursed spies abroad are sent under a false disguise , who strove t' incense them to dislike , and hate the king , and all his ministers of state : and to extort some words from them , that so they thereby might unwary souls o'rethrow . if they found any pious , just and good , then many snares were laid to suck their blood , by those vile emissaries , who were sent on purpose to intrap the innocent , suborned witnesses imployed were , who for their wages any thing would swear , wh●●eby m●●s lives , estates and honours too are all indangered ; were they high or low. the chiefest peers , and worthiest patriots had many 〈◊〉 the most unhappy lots ; unless they 'd be debaucht , down they must go , and suffer as the meanest rebels do . i● to gods laws men faithfully do stand , and won't be subject to the kings command ; refusing what their conscience offends th' are judg'd , to caesar then to be no friends . some men they try'd , and on that very day condemned , and their lives were ta'ne away . no pray'rs nor intercessions will they hear a little time to grant them , to prepare for death ; nay , they did impiously say , hell was too good for rebels , such as they . yea , they made law● the thoughts of men to reach , whom o● ill words or deeds none could impeach . if of the government they evil think , they of deaths bitter cup are sure to drink . sometimes they wheedl'd them to a confession , promising life upon the same condition . come , come ( say they ) freely to us declare what your conceptions of the government are , speak what you think ; sure you are not afraid , nor will disown what you so lately said ? dissemble not in matters of your faith , since you remember what the scripture saith , that they who won't confess christ jesus here , he will not own them when he does appear . subscribe to your profession ; you shall see how very kind and merciful we 'l be . speak man ! and let 's your testimony have , if you will both your soul and body save . thus do they mock them with expostulations , as priests and jesuits do in popish nations : but all the time they hide their cruel hate , while thus they craftily expostulate . for in the council men concealed stood to witness what they said , and shed their blood ; and thus with them they dealt most treacherously , and many of their lives depriv'd thereby . and when they came to dye they beat a drum , lest to the light their wickedness should come . a very bad cause sure , that could not bear the dying words of those that sufferers were ; but those that wary are , and won't accuse themselves of ought , they barbarously use with engines of most horrid cruelty tormenting them ; they rather chose to die . the torturing boot , and burning matches too , they made these innocent souls to undergo ; and after all were sentenc'd unto death , and villainously were depriv'd of breath . some that were guiltless , yet were sentenced to lose their ears , and then be banished ; and after this again examin'd were whether to their opinions they adhere , if so ; a second sentence doth succeed , and they are instantly condemn'd to bleed . thus multitudes of men and families were ruined by such barbarities , extravagant fines , and long imprisonment , and all the hellish ways rome can invent were exercis'd severely on all those who popery and slavery durst oppose . yea , they not only took their lives away , but their good name seek likewise to destroy , by representing them as mortal foes t' th' king , and that they did his power oppose . thus was our saviour dealt with by the jews , and thus did they his blest apostles use ; hoping , that by their heaping infamy upon good men , they would obnoxious be unto the censure of the mobile ; and by this their infernal policy induce them all religion to decry ; especially if they be men of name , as many were whom they sought to defame ; and hereby thought all piety to root out , their vile intrigues with ease to bring about ; for when men all religion do defie , they 'll quickly suck in rome's idolatry . their wicked laws good men must not transgress , nay which is worse ; they force them to profess , and to declare , they just and righteous are , and fit to be obey'd ; yea they must swear they will defend them , and that power too that did enact them ; which was hard to do . there 's one thing more that 's grievous to relate , which shews their cruel and malicious hate . that finding legal tryals 'gainst them slow and troublesome , they grant a power to the rude ungovern'd souldiers ; so that they have pow'r to challenge , and examine may whom they think fit , and oaths likewise impose , scotland ne're saw such justices as those . yea they commanded and enjoined were to put to death all such as would not swear : yea if they would not answer the demands of these loud wretches ; then into their hands they fell , who most severely them did use ; the french dragoons could them not worse abuse : and in few weeks no less than fifty dy'd of those that their curst tyranny decry'd . no judge these martyr'd christians did condemn , neither did any jury pass on them . the souldiers without cause destroy'd them all , which doth aloud to heav'n for vengeance call : they kill and slay without respect to age or sex ; to gratifie their brutish rage . they raise an army like to that in france , their arbitrary power to advance ; and the intrigues of rome to carry on , and this for scotland s sorrows makes me moan . poor men free quarters must provide , or they are plundered , and all is swept away ; and many hundred sober persons were inhumanely destroy'd year after year . no former tyrant scarcely did invent more tortures than good men there under-went ; vvhich they must suffer , or must else defile their consciences with their opinions vile . it seem'd as if inquisitors were come to scotland now from spain , or else from rome . ah! poor inslaved land , ah! must thou be the scene of popish pride and cruelty ? thy magistrates are ravening vvolves become , of esau's race , fit instruments for rome . thy noble patriots mourn , thy priests are sad ; thy kirk has lost that glory which she had . 't is good for thee to weigh , and lay to heart what caus'd these woes , under which thou dost smart . hast thou not been too hot , and too severe , and hence are forc'd such miseries now to bear ? learn wisdom then , and mild and gentle be , since god doth never love severity . if ever he return to thee again , let not thy sharpness all thy glory stain . let such who can't unite and joyn with thee have equal love , and christian liberty ; or else at length a fiercer storm may come , than what thou hast already had from rome . farewel , poor scotland , for i must be gone ; and now methinks i hear poor ireland groan : with a sad heart i take my leave of thee , and what is doing there resolve to see . ah dismal sight ! — what! all in popish hands , not one good protestant that here commands ? must wolves be keepers of my harmless sheep ? take heed , poor souls ! take heed , and do not sleep . ah! now i see what the king did intend ; is this the love and kindness of a friend ? did he pretend , all should have equal share of trust and honour ? how does this appear ? yet let their honour go ; if that were all i should not care ; but when to mind i call the sad and dismal year of forty one ; and what by irish papists then was done . i cannot think my children safe to be , whilst only such are in authority . is 't fit such bloody butchers should bear sway , whose hearts were never changed to this day . here 's not a constable , ev'n so mean a place , but what is of the irish popish race . i fear ( dear children ) if god don't appear , your utter ruin now approaches near . i cannot but lament when i behold these hungry lions compassing my fold : if heav'n don't them deter , and soon prevent , you will ere long be all in pieces rent . but yet cheer up , i long expected have the lion of the north will come to save both me and mine , and will great wonders do , protecting of these lands from overthrow . the chicken of the eagle will appear , and vanquish all my foes both far and near ; when you of him have tidings , weep no more , for your redemption then is at the door . i can't stay longer ; here my eye doth glance , to pity my poor children too in france : but should i dive into their state , i fear i should want strength their miseries to bear . but other grounds of grief are in mine eye , ' which cause my sorrows to advance so high , ' that my o're-burthen'd heart can scarce express ' the nature of my inward heaviness . sion's friend . sion , thy sad and bitter lamentation , does move my very heart unto compassion ; but say , what cause does aggravate your fears , and thus provokes to further cries and tears . sion . oh if my head were waters , and each eye a springing fountain i could drein 'em dry . i 'm steep'd in brackish floods , nay almost drown'd to see how sin does ev'ry where abound . this was my cry and moan eight years ago , and worse since that i find these evils grow ; therefore must repeat them o're again , for these alas do england's glory stain , and bring reproach likewise on my blest name , the grief of heaven , and my childrens shame . ` where-e ▪ re i am , i nought can see or hear , but that which doth my soul in pieces tear . it breaks my heart that england thus should be a scene for th' actors of debauchery . what perpetrations of the blackest crimes appear not bare-fac'd in our present times ? though god ( incens'd ) has fearful judgments sent to humble men , and move them to repent ; yet they proceed in foul impenitence , and aggravate their horrid insolence ; seeming to bid defiance unto heaven , scorning to take the dreadful warnings given ▪ ' the sweeping plague ( that messenger of wrath ) ' in such as scap'd sm●ll reformation hath ' produc'd ! nor has the desolating fire ' ( a perfect token of gods flaming ire , ) ' burnt up the cities pride ; 't was great before , ' and now it seems to multiply much more . ' fantastick garbs and antick modes declare , ' how much from pride their souls reformed are . ' should any women have such children born ' with such attire as on their heads are worn , ' would it not them affright and terrifie ? ' god may do so it you don 't speedily ' reform your lives , and cast your fashions off , ' which make ill men at you revile and scoff . ' though want , though poverty , and loss of trade ' do many men and families invade ; ' yet do they vaunt in pride and luxury , ' as they had mines of treasure lying by . ' some know not what to eat , nor how to go , ' yet on the poor will no compassion show . ' ( whose unregarded cries , unheeded moans , ' whose unreliev'd distress , unpity'd groans , ' can scarce extort a mite ) such do not grudge 'to purchase hell at dearest rates and drudge 'to please their brutish lusts , who void of measure , ' consume estates to wantonize in pleasure ; ' tumbling in riot ( as proud dives sate ) ' whilst lazarus lies starving at the gate . a complaint against oaths . volleys of oaths with horrid blasphemy , and dreadful cursings in mine ears do cry . mark but our impious gallants when they meet , observe the mode , how they each other greet ; what new coin'd oaths ? what modish execrations ? what damning , sinking , horrid imprecations do they disgorge ? the serpents flery hiss that belches sulphur from the black abyss can scarce out-do this ranting tribe , who count the man genteel that is most paramount in wickedness ; he that blasphemes aloud . christ's blood and wounds , a courtier 's alamode . how can th' abused earth but gape again , to swallow quick , vile wretches so prophane ? how can heavens great artillery so long forbear the treasons of a mortal tongue ? jehovah's attributes so vilely us'd , his sacred essence , and his name abus'd . fresh blasphemies they mint , new curses frame , and sins that never had before a name graduates in courtship are preferr'd , who 'ave made most quick proficience in the hellish trade : that rant and roar , revel and domineer , as if nor god , nor devil they did fear . approaching dangers can't disturb their pleasure , but still they sin until they fill their measure . judgments deferr'd in evil makes them bold , despising such by whom they are controul'd ; as if th' avenging hand their lives did spare , thus to provoke him without dread or fear . but poor blasphemer , though thou art past by , 't is not t'indulge thee in iniquity . think'st thou the god of purity does like such ways , because he yet forbears to strike ? dost think a gloomy interposing cloud , from gods all-searching eye can be thy shroud ? or that because he is inthron'd on high , thy deeds of darkness he cannot espy ? or since his judgments are so long delay'd , wilt thou proceed , and be no whit afraid ? wilt thou his patience without end abuse , slight true repentance , and his grace refuse ? if so , thy judgment hastens — for a rod will quickly reach thee from an angry god , because of oaths the land does greatly mourn , for which my soul much inward grief has born . a complaint against drunkenness . dost thou not see how filthy drunkenness does reign in city , and in villages ? some reel and wallow in the streets like swine , whilst others boast their strength in drinking wine ; although to such god doth denounce a curse , they mind it not , but still grow worse and worse : dread not examples of gods wrath at all , nor what to drunkards does so oft befal : although gods word has fearful warnings given , that drunkards never shall inherit heaven , but that their lot shall with damn'd spirits be in chains of darkness to eternity . they drink , carouse , and waste their jolly breath upon the brink of everlasting death . what-e're ensues , they are resolv'd they will carouse full goblets , and be filthy still . thus men by pride , by oaths , by worldliness , by daily swallowing liquor to excess defile the land , and do the lord provoke , to cause his vengeance on the land to smoke . sin sets the door wide open , and makes way for all the sorrows of th' approaching day , these are in part the cause of englands woe , and will ( if grace prevents not ) it undo : but there are other heinous sins behind , which pierce my bowels , and perplex my mind . a complaint against whoredom and adultery . did filthy lust and whoredom ever rage with more success than in the present age ? abominations of so vile a name , that their bare mention is indeed a shame . what sin more hateful in jehovah's eye , than this of whoredom and adultery ? 't is rank'd as chief , and marches in the van of all the gross debaucheries of man , in those black muster-rolls god does record , of grand offences in his holy word ; what more affronts the second table ? or provokes the lord ? no fitter metaphor could be produc'd t' express idolatry , than that abhorred name adultery . besides the terrors of gods fiery wrath , which judges such to everlasting death ; on earth amongst all sober men , they gain so vile a blot , so infamous a stain , that all the waters in the sea can never vvipe off , nor can it be forgot for ever . the loud embraces of lascivious dames vvill rot their bones , breed cankers in their names , beget consumption in estate and purse , produce destruction , and a certain curse : the common ends that such arrive unto are foul diseases , beggery and vvoe . they 're sottish fools ( says wise demosthenes ) that buy repentance at such rates as these : vvho s●n to please an enemy , that strives to damn their souls , and rob them of their lives . god in his sacred * ordinances hath appointed such to an immediate death . vvould m●n but judge it as their greatest foe , they'd never love nor hug it as they do . each sex is bad , but vvomen seem to be the very brokers of immodesty ; which makes that passage to be born in mind , a wise and vertuous woman who can find ? your city dames and ladies are on fire with wanton passion , and unchast desire , providing meats on purpose to inflame their pamper'd gallants to their wonted shame . bare breasts and naked necks a harlots dress , are strong temptations unto wickedness . all other sins ( th' apostle does declare ) which men commit without the body are : but this abominable act alone , against his body by a man is done . marriage to all , the undefiled bed , is honourable ; he that will may wed , but whoremongers god judges ; and they shall be cast into the lake , both great and small , the wiseman calls th' adulterer a fool , and well he may , for he destroys his soul. no fools like them ; though branded still they shew the marks of folly , wheresoe're they go . o how th' unclean and brutish man exceeds in erior sinners in reproachful deeds ! my grievances are many , and my fear is more than my distressed soul can bear : my panting breast and akeing heart is sad , to think of what i further have to add . a complaint against atheism . but o amazing master-piece of wonder ! that 's like to rend my very heart asunder , when i consider that an age of light produces monsters blacker than the night : a cursed tribe of wretched atheists dare without all dread and reverential fear , strike at the essence of the great jehove , and all the glories that reside above , as if meer fancies of a cloudy brain , and all religion an intrigue of man : that dare pronounce all evangelick law. a trick of state to keep the world in awe , creating idols in their brains ; that even make mocks of hell , and a meer scorn of heaven . but can such fancies challenge an abode within your heart to dis-believe a god ? on th' universal fabrick cast an eye , the sea , the earth , and the expanded sky : can so sublime illustrious an effect be form'd without a glorious architect ? if reason be your rule , true logicks laws pronounce effects resulting from a cause , whose order leads us to infinity , sure arguments of a divinity . created things must a creator have ; and that begetter who first being gave unto all essences can't be begot ; he 's therefore god , and other else is not . this causa prima , without time or date , we do believe could not himself create , and therefore hence we do conclude that he must have his essence from eternity . who can make phoebus his swift course reverse ? or ballance in his palm the universe ? who can the ocean in a sieve confine ? if none can do 't then none can god define . first principles are beyond definition ; no logick reaches at so high a vision : 't is unreveal'd to reason , for no strain of lofty metaphysicks can contain those mysteries ; true wisdom therefore hath commanded reason to give room to faith. if what we see had not a first creator , then 't is its own immediate operator ; if so , it acts before it had a being : but such conclusions are too dis-agreeing with reasons maxims : for all things that be , may say they are their own divinity , if each can make it self , and that which can create it self , can so it self sustain in infinitum , and will ne're dissolve it self ; for natures principal resolve is , that no essence will forbear to be , if it can keep up its own entity . this strain of atheistick sophistry makes all of equal independancy without subordination : 't is a theme , without inferior , making all supreme . first cause supposes time , and time supposes some second acts which after-time discloses . so view their series , you may trace them all ( as links in chains ) to their original the great jehovah ; whose unfathom'd glory is emblem'd in the universe before ye . there is a thing in man call'd conscience , which of his actions gives clear evidence , whether he likes or not that 's ready still to check the course of his disorder'd will : it is eccentrick to his sensual part , arraigns his words , his deeds , his very heart ; and if it finds they be irregular , it does pursue them with continual war. what can this just , this inward witness be , but some bright beam of a divinity ? in former times was not jehovah known by miracles which visibly were shown ? can reason brag that causes natural could raise the dead ? or that a word can call an intomb'd carcase to behold the light ? make sound a cripple ? give the blind their sight ? if not , then surely it will follow hence , that 't is an act of some omnipotence : that such were done we have the common vote of pagans , jews , and all the men of note , whose works are extant , whom we may believe , because they had no int'rest to deceive . whence come those judgments which you daily hear , of wrath and vengeance darted every where against prophaners of that sacred name ? whence come those arrows , that consuming flame which terrifies the world ? and whence the breath that strikes blasphemers with a sudden death ? which of these rare philosophers can show what makes the spacious deep to ebb and flow ? let them produce their maxims , if they can , how scatter'd atoms can compose a man ? vvho brandishes those blazing signs of wonder ? vvho frights the earth with rapid peals of thunder ? vvho did defeat the fatal enterprize vvhich rome by devils council did devise ? vvho sets the comets in the angry sky , those dismal harbingers of misery ? god does himself by many ways make known , fore-warning men of what 's a coming on : yet senseless mortals faulter more and more , though hovering vengeance threaten at the door , deceit , soul-killing-errors , perjury , injustice , murder , theft , hypocrisie , do so abound through our enlightned isle , that sodom hardly e're appear'd more vile . a complaint against hypocrites . i am not only persecuted by my open foes , but lurking snakes do lye vvithin my bosom , using all their art to seize my vitals , and corrode my heart . such seeming friends , such traytors in disguise , are more malignant than known enemies : for the attaques of these , a man may vvard ; those unsuspected , stand within our guard. how many seem to reverence my name , for worldly ends , or to avoid the shame of irreligion ? frequently they go to worship god , and so devout do show as if meer saints ; but hypocrites in grain , do all the while intelligence maintain , vvith my declared foes , who proudly join , and all their politicks in one combine , to root my name from off the very earth , and make provision that no more get birth ; betray'd by middle and by low degrees , but most of all by capital grandees . such as my peace and safety should procure , contribute most to make me unsecure : such seem their purpose by soft words to smother ; so boatsmen look one way , but row another . such perjur'd statesmen have the art to smile upon my face , but cut my throat the while . but grant , dread soveraign of the universe , that whilst i weep my grievances in verse , thy sion ' s interest may not be betray'd to rome , by protestants in masquerade . o let me hear the joyful trumpet sounded , that does proclaim their babylon confounded ▪ ; rome's black militia is all up in arms , annoying europe in unusual swarms . this critick moment they expect and hope , to thrust me out , and introduce a pope to plague this noble nation , that has been a vvall , a fort , a counterscarp between their bawling canons most impetuous shots , and forreign states , that countermines their plots . the desp'rate archers are aware of this , they know that england the chief bulwark is , to check their growth : if they could make it sup th' invenom'd dregs of th' antichristian cup , they judge it easie to subdue the rest of my european gospel-interest . but oh! my melting , soul-tormenting fears burst into sighs , and bubble into tears . observe the heavens ! view that dreadful mark of flaming vengeance that precedes the dark approach of night ! can this vast comet be ought but the prologue of calamity ? prodigious meteors , blazing fiery stars , are heraulds sent to menace open vvars against rebellious and polluted coasts , by him who is the mighty lord of hosts . awake o england ! this lethargick sleep is out of season , 't is a time to weep ; 't is guilty children tremble at the rod , can you be stupid when the angry god sets up this dreadful ensign of his wrath ? rouze up repentance , let a lively faith now go to work ; see how the preaching air , instead of sinning , does exhort to prayer : for thy fantastick garbs , perfumes , and all thy orhwe trash , it doth for sackcloth call : from carnal sports it bids thee quickly get , calls from the taverns to the mercy seat . from that accursed randezvouz of lust it bids thee hasten , and repent in dust . have not th' experience of past ages given their sad remarks upon these signs in heaven ? vvhat follow'd still , but certain spoil of nations , plagues , fire and sword , and other devastations ? the sure eversion of some potent crown ; the death of heroes , monarchs tumbled down . but thou illustrious architect of wonder , remove the sorrows which i labour under . does this amazing prodigy betoken that rampant babel shall be quickly broken ? does it portend that antichrist shall break in pieces , striving to destroy the weak remains that on this blessed name do call ? or does 't presage that ( trembling ) i shall fall ? lord canst thou see thy pleasant vineyard tore , and rooted up , by this rapacious boar ? or have my childrens crying sins provok'd that dismal sentence , not to be revok'd . ( gods methods were to chasten , not destroy those sinning souls in whom he once took joy . ) o give thy sinking church a true discerning vvhat thou dost mean by this prodigious warning : that by thy spirits sacred flame calcin'd , by scourges mended , and by heat refin'd , we may find grace , and all our ways amend , for some strange change this doubtless doth portend . sion's friend . this was first published eight years ago , just as god did that fiery meteor show ; and when amaz'd at that astonishing sight , what you have read , i moved was to write , what in my judgment it might signifie , though i did ne're pretend to prophecy ; but yet we see some things since come to pass , of what so plainly then predicted was ▪ a dismal hour of darkness did appear , and from that time increased every year ; which england , nor gods witnesses before did ever see ; nor i hope ne're will more . our governments foundation up was torn , our famous city stript , and left forlorn . good men turn'd out of office without cause , and those imploy'd who violate those laws which only can the subjects right secure , and england did sad slavery to endure . gods witnesses have likewise since been slain , though they are lately brought to life again . yea , what a wondrous strange catastrophie has since befall'n great brittain's monarchy and what a blow is thereby given to rome ? we may presage what further is to come ; for i don't doubt ere its effects are o're , the church of rome shall fall and rise no more . and though proud lewis triumph , let him know it may foretel his final overthrow . the turks have felt the sad effects , and shall ( unless they own the truth ) entirely fall . no comet ( i believe ) did e're fore-show more good that unto protestants should grow . but lest i should appear unkind to be in stopping sion's groans in misery , i will forbear ; that she may yet relate what for some years has been her direful state ; and shew what grief she now does labour under , which seems to break her very heart asunder . dear mother pray be pleased to proceed , for to your words i 'll give attentive heed . sion . your news is good ; but oh! my spirits faint , finding such doleful causes of complaint . my panting soul renewed grief doth feel , my feeble knees beneath their burden reel . such are the black enormities and crimes which do attend these dark and gloomy times ; although i see a parliament most just , yet i alas lye covered in the dust . this was in eighty when thou couldst not see the saviour which god had prepar'd for thee . i am beset within , and round about , nor can i see how god will bring about deliverance ; for my enemies are strong , and snares have laid to ruin me ere long . and since my sins , and englands are so great , ●t may god move to leave his mercy-seat , and give us up into rome's hellish power , to be destroy'd in this most dismal hour ▪ and if at this time we preserved be , when rome attacks us with such subtilty ; playing ( with so much malice ) her last game , we ought to praise the great jehovahs name . since nothing but a miracle can do this , so very dangerous our condition is . sion's children . ah mother ! who can disallow your moan , the cause is just ; for every one must own our failing great , and that our sins provoke impending judgments , and a future stroke , if interceeding mercy step not in to ward the blow , and cancel all our sin . but since amazing providence now gives light , and makes appear the dark intrigues o' th' night . since heav'n exposes the results of rome to publick notice ; since the traytors come to legal execution ; since the grand contrivers of these mischiefs , dare not stand the test of law , or due examination ; 1680. since such brave hero's represent the nation , whose clear , sagacious , penetrating eyes , dive into rome's abhorred mysteries . vvhose noble souls , whose loyal english hearts , the closest sleights of antichristian arts can ne're deceive ; whose brave resolves defeat those curs'd delinquents , whether small or great . vvhose free-born courages do scorn to stoop to be the vassals of a doting pope , an upstart vicar whose pow'r ne're was given , by binding laws of either earth or heaven . vve therefore , ( dearest mother , ) do conclude , that what has past of romish interlude , is near an exit ; that the scene will be chang'd from a tempest to serenity . this was writ in 1680. respecting the worthy englis● parliament then sitting . such were our hopes then . sion . o that 's a cordial ! but my grief does borrow some fresh objections to renew my sorrow ; for some that wish me well , do yet in spite of gospel-beamings , and the clearest light retain some romish fragments which displeases the meek , the humble , self-denying jesus . his way of worship scripture does express , no useless pomp , no artificial dress becomes religion ; chastity abhors the garb , the painting , and the gate of whores . vvhy should my friends a virgin-church pollute vvith any relicks of that prostitute ? vvhy gawdy things , that never had their name in sacred records , our profession shame ? why are our rites enammel'd with their gloss ? why , must our gold be mingled with their dross ? why , farther reformation is supprest , t' uphold a grandeur that 's usurp'd at best ? why doors and windows must be shut up quite , to stop the radiance of its further light ? and why must such as disallow those tricks , be branded as the vilest schismaticks ? but that 's not all ; my children ( more refin'd from those corruptions , ) do afflict my mind . oh depths of sorrow that disturb my rest ! oh racking grief that rends my woful breast ! some are so carnal , some so swiftly hurl'd into the lab'●inths of th' inticing world , that in the hurries of that crouded road , they find small leisure to attend their god ; preferring filthy gain , and ill-got wealth , before the means of their eternal health . some that in words respect me , i behold , in that sad posture , betwixt hot and cold : sometimes they seem for sanctity ; sometimes slide with the current of prevailing crimes : their pulses beat with an alternate motion ; now fo● the world , then for some faint devotion : some ●hat unto my tabernacle were admitted , left me for egyptians fare : these not content with my celestial diet , do run with others to excess of riot . some to be popular , away would give those gospel-duties that are positive : from such as these , my sorrows do increase , that sell gods order for a seeming peace ; allow such gaps as do pervert the laws of my just right , and well-defended cause , but o! how many easy christians take their rest in forms , and no distinction make 'twixt shell and kernel , that rely on duty , as if it were the sole adorning beauty . such give the lord the more invalid part , present their bodies , but deny their heart . are not some pastors careless to provide a word in season , for the flocks they guide ? some are too backward to supply the need of painful lab'rers , that their souls do feed : discourag'd by close-fisted avarice , despis'd , neglected , through this hellish vice. my workmen languish , and have cause of moan , to see their toyl so ineffectual grown . the most pathetick preaching scarce can move some rocky hearers to the grace of love. must hag-fac'd envy , and foul-tongu'd detraction , invenom'd malice , and unfaithful action , ill grounded slander , and uncertain rumors , backbiting , quarrels , and the worst of humors be practic'd thus ? ah grief of griefs to see professing people act iniquity to such a pitch ! — some husbands and some wives do lead such shameful , such unsavoury lives ; whilst mutually at strife , they do impeach that name that should be very dear to each . ●uch pride , such churlish reprehension for every toy , such sharpness and contention , as does disgrace religion , and does lay blocks and offences in a converts way . ah! why can 't we in families eschew that which meer heathens are asham'd to do ? their houses are the scene of civil wars , of brawls , of discord , and domestick jars ; in grace or comfort can they find increase , or heavenly blessings , who are void of peace ? how oft do parents ill example draw their tender children to infringe the law , and sanctions of the everlasting god ? do they not spoil them when they spare the rod ? to strange extreams some parents do adhere , check not at all , or else are too severe : on back and belly they bestow much cost , but care not if their precious souls be lost : are they not guilty of prodigious folly that teach them courtship , and neglect what 's holy ? a child untutor'd ( a meer lump of sin , ) may justly curse its cause of having been . such as instruct , do doubly them beget , by timely lessons lab'ring to defeat their growth in ill ; such cure their better part ( by wise prevention ) of a canker'd heart . oh! then 's the time to give 'em form and mold , for trees admit no bending that are old ; who timely sow such seed they would have grow , will surely reap according as they sow . some like the ape , that does by hugging kill , prompt on a child to tip his tongue with ill in his first prattle ; but it is less pain , to form good habits , than reform the vain . on th' other hand , how many children do prove vain , rebellious , disobedient to their godly parents ? slight their careful teaching , make sport of prayer , and a mock of preaching ? contempt of parents , of what kind so e're , contracts a bitter curse , which every where will find them out . but oh my akeing soul beats sad alarms of grief ! i must condole the dismal fate of youth ! alas how few the ways of god and holiness pursue ! but very eager to obey the devil , in quickly learning every reigning evil ; here you may see if you survey the nation , our youth grown old in vile abomination ▪ such early graduates in the hellish science , setting both heaven and hell at loud defiance . let grace and vertue grovel in the dust , their youth and strength they 'l sacrifice to lust ▪ that sacred precept in the word of truth , to mind their maker in the days of youth they scorn to heed : ah fools ! that would begin conversion , when they can no longer sin ; but know , preposterous souls ; the day of doom ( that dreadful audit of accounts ) will come . how dare you run this vile career till death , like a grim serjeant , comes t ▪ arrest your breath ? when your tongues faulter , and your eye strings crack , when stings of horror do your conscience rack , when hells abyss sets ope its spacious gate , and troops of devils round about you wait . when nought but horror and confusion seizes upon your sences ? when those foul diseases you got by vile debauches have at length destroy'd your persons , and subdu'd your strength ; ●s this a season to detest your leudness , to talk of vertue , or pretend to goodness ? egregious fools ! how dare you to delay your souls affairs to that uncertain day ? oh! can you trust so grand a work to that moment of anguish ? when you know not what ( when sound ) your end will be , nor yet how soon , though brisk at morning , you may die ere noon : and if unchang'd , your certain doom will be to lye in hell to all eternity . sion's children . o dismal state ! o miserable case ! enough to daunt all that are void of grace ! and crush the bragging of the stoutest mind ! but are there still more grievances behind ? sion . still more behind ! o that there were no more ! since they 'r too many that i 've told before : masters and servants , kings and subjects err in their relation : does not each prefer base selfish ends to gratifie a lust , before what 's honest , and supreamly just . sion's friend . thus , thus i 'm sure it was that year when i publisht that book of sion's misery ; for king and people strangely were misled , and the curst popish plot near smothered ; and many other horrid shameless crimes i' th' land were perpetrated in those times , but i 'll have done ; ( dread matron ) pray declare what th' other motives of your sorrows are . sion . ah! how much time by christians is spent in fruitless idle talk ? how negligent in holy conference ? strange to each other ! how dull is each to quicken up his brother in gospel-duties ? o! how few do nourish that love and zeal which heretofore did flourish ? a love whose flaming heat and gen'rous rays ( repleat with spirit ) fam'd the former days . pious discourses may reclaim the vile ; but they are hardn'd in their sins the while christians converse like them , and rather learn their vicious tricks , than teach them to discern the dismal snares and perils that do lurk in sinful words , and every evil work . some are so covetous that they would grasp the world in arm-fulls till their latest gasp . ●ome full of envy , others do express their lust on dainties , feeding to excess : 〈◊〉 nice and delicate in choice of meat , whilst their poor brethren scarce have bread to eat . merchants and traders have a nimble art ●o sum their shop-books , but neglect the he art ; ●or that they think there 's time enough , and look but seldom to the reck'nings of that book . how many come for fashion sake to hear ? ▪ what one receives , goes out at t'other ear ) how many loyter in their christian race , ●rofusely squandering the day of grace ? many like drones on others toyl do live , though ' t is less honour to receive than give . what lying , cheating , couz'ning and deceit do traders use ? oh! how they over-rate what they would sell ? but if they be to buy , they under-value each commodity . but why should pride , that vile abomination be found in christians ? must each apish fashion bewitch their minds when god is so express , in strict forbidding of so vile a dress . prayer that sacred ordinance , that holds an intercourse with heaven , which beholds the fathers glory , and on high does mount , is made by many but of small account . 't is that which carries our desires to god , and comes down fraighted with a blessed load of sweet returns ; yet 't is much disrespected , and closet prayer too too much neglected . scriptures themselves are slighted and disus'd , and oft , when read , perverted or abus'd : helping the weak , is turn'd into its slighting , gospel-reproofs perverted to backbiting . many that do of god his mercy crave , yet on the needy little mercy have . they own they 've blessings from the god of love , yet too too many do unthankful prove . some follow whimsies that do nearly border upon confusion , and despise all order ▪ such on all sacred institutions trample , though fortify'd by precept and example , as if 't were low for an exalted mind , to be to gods declared will confin'd ; but can these men of rapture make pretence that they have more divine intelligence than all th' illustrious saints , as prophets , priests , apostles , martyrs and evangelists , that were the scribes and messengers of heaven , and strictly practic'd all the duties given unto the church ; which are without repeal ? but if they 're disanul'd who did reveal their abrogation to these bold pretenders ? gods laws are sound , and need no humane menders , but oh! that dismal evil that 's behind , disturbs my reason , and distracts my mind , it is division ; that unhappy word has done more mischief than a popish sword could ever do ; oh! that a sweet communion ( at least of love ) did but compleat our union . why should licentious heat , my childern hurry to those extreams ? must they each other worry for trivial things ? do they not all agree in fundamentals of divinity ? is there no room for love ? or must that grace among my children have no proper place ? why is one christian angry with his brother if not so tall as he ? or with another , because his face is not so white as his ? or that his habit not so gawdy is ? alas ! no folly can be more absurd , nor more exploded in gods holy word . all should to gospel-purity adhere ; but to calumniate , vilifie and jeer all such as are not of their very pitch , is anti-gospel , and a practice which the lord abhors ; if causes of dissent evert not truth , nor shake the fundament of true religion , why such angry bawling ? suck odious nick-names , and such vile miscalling . who dares intrude into the judgment-seat of god almighty who is only great , and only judgment gives ; to him belongs to pass the sentence , and to punish wrongs . why cannot christians with each other bear ? among apostles some dissentions were ; but did they therefore persecute each other ? these mortal conflicts , brother against brother , destroy our safety , for they set a gap open for rome , that would us all intrap in fatal snares : their maxim is we know , divide and rule , distract and overthrow . their crafty agents do creep in among our heedless parties , and divide the throng , that with more ease they may us all devour , destroy our nation , and subvert our power . why therefore do not protestants agree as one , against the common enemy ? who waits with bloody hand t' involve 'em all , in one destruction epidemical . sion's children . ah mother ! who can remedy your grief ? for this disease admits of no relief . sion . of no relief ? o then my heart must break ! unless my sons their mothers counsel take , which will those fatal flaming heats allay , obstruct their growth , and take 'em clear away . oh! can a mothers tears and woful cries be disregarded in her childrens eyes ? can english protestants , who do profess to serve one god in truth and holiness , slight all my wishes , and requests despise ? oh! hearken to my counsel and be wise : let wrathful pride , and foolish self-conceit ; let quibbles and sophistical deceit be quite exploded : let a cool debate all fundamentals of religion state : 〈◊〉 such you all will certainly agree : oh happy model of sweet unity ! let none that to those principles do stick , be branded with the name of heretick ; it glads my heart to hear 'em treat each other , by that sweet title of a christian brother . next if you would not charity explode , abuse the guiltless , and affront your god , judge not your brethren at a distance ; neither . give easy credit to the tales of either hot-headed scriblers , or licentious tongues that often load the innocent with wrongs : so hellish monks did serve wald ensian saints with horrid clamour , and unjust complaints . so popish impudence spews out its gall to make us odious , and bespatter all the reformation ; sure that cause is bad whose chief support from railing must be had ; if giddy rumour , or uncertain fame should raise a slander on your brothers name , repair to him , and in converse you 'll see whether he guilty or not guilty be : if he be faulty , tell him of his sin ; be mild and secret , and you may him win . admonish gently , let your whole discourse , be full of savour , love and scripture force . this is the way to bring him to a sence , and gods prescribed method , to convince ; but if you fail , then leave him to his god , who can reform , or punish with a rod. your work is done , you have discharg'd the part of friend of brother , of a christian heart before belief examine what is vented good men by malice may be represented in monstrous shapes : some that to god are dear , hatred will paint like a mishapen bear ; believe not therefore distant imputation , no censure 's just before examination , in all debate 's be sure to lay aside all prejudice , and let the scriptures guide your calm , sedate disputes , let truth be scan'd vvith cool resolves : o! let that great command of love take place ! for that should moderate all eager sallies in a warm debate . vvho loses error , truly gains the field , and he is victor , that to truth does yield ; vvhere e're you find it , though in mean aray , subscribe and win the glory of the day . o : what 's the world , but shackles to the mind vvhat 's reputation , but a fleeting ▪ wind . vvhy should those bawbles which the lord abhors become the sacred truths competitors ? away with all such rubs let truth take place and then the springs of everlasting grace vvill drop down blessings , unity , increase among my children as the fruits of peace . sion's children . our common danger , and the real sence , which we have got by dear experience of those advantages our cruel foe gets by our factions , will unite us so , as that our enemies shall ne'er prevail to break our league , or make our courage fail . but speak ( dear mother , ) has some new affright so discompos'd you , that you fear our light is near extinction ? tell your sons , we pray ; what are the symptoms of th' expiring day . why do you judge , that englands day of grace draws to an evening , and declines apace ? shew some prognosticks of that dismal night , that threatens to succeed our gospel light. sion . when sol once touches our meridian line , it straight descends , does by degrees decline ; its heat grows less , its dis-appearing light yields to the sable of approaching night : just so the gospel in its altitude , once shot such beams , that in this isle ensu'd so great conversion , that those former days did feel its blest and universal rays . a general heat did warm this happy nation , from its benign and powerful operation but now it falls and from our horizon it s vigorous influence is almost gone . thousands of sermons lately have been preacht , but very few ( if any ) sinners reacht . how ineffectual is the quickening word ! it shines , but warms not , 't is but like a sword that 's fair to sight , but has not edge at all , few prick'd at heart , and scarce do any fall at jesus feet ; or have a sense of sin , confessing how rebellious they have been ! it is a dismal and apparent sign that night comes on , when phoebus does decline , when heat and fervour fail , our hemisphere will quickly see its glory disappear . the ev'ning of the nat'ral day is come when harvest-work-men are repairing home : so when quick summons of omnipotence , removes the dressers of his vineyard hence , we may conclude the gospel-morning past , because gods servants disappear so fast . can i when gap-defenders fall asleep , but ( like old israel ) for my prophets weep ? how can the naked and unguarded flock , against devouring wolves sustain the shock , when of the shepherds it is thus bereft , when scarce a moses or a joshua's left how many active guides , most dearly lov'd by me , have been , in little time remov'd , scarce can i dry mine eyes for loss of one , but news arrives of many others gone : ah if my head were waters , and each eye a well of tears , i could distil 'em dry ; bright lamps extinguish't ! and no other lights appear to chase the horrour of our nights ! shook by concussions of my foes , i stand whilst few are rais'd to hold my trembling hand , if thus my horsemen and commanders dye what will become of the poor infantry ? who can support the burden of the day , when such brave hero's daily drop away ? is summer past , or is the harvest done ? that such presages of a storm come on ! sure god ( as monarchs do ) intendeth wars , when he recals his choice embassadors . ah too licentious world ! come look about , before the lord the bloudy flag puts out , when god , from sodom righteous lot did call , sulphurious flashes did consume them all . another ground of my prevailing fear , that england's black catastrophe is near , is that , as in the closure of the day , the evening-wolves do range abroad to prey . so romish beasts in monstrous swarms do peep from their black caverns to destroy my sheep : such hate the tell tale-light , and therefore hide themselves in dens , until the ev'ning tide their cursed products are resolves of night , like silent curs , that in the dark do bite . another symptom of the days declension , is when the shadows do increase dimension . so when i look about i plainly see our ev'ning shadows very long to be ; in humane bodies when the head grows hoary , it notes decay of vigor , strength , and glory , gray hairs are thick upon our ephraims head his strength decays , his face is withered , when joynts grow palsi'd , and the blood 's congeal'd , into a j●lly , can the man be heal'd ? when limbs grow stiff , and feeble age does plow its wrinkled furrows on the patients brow , when heat gives place to a benumming cold , when doting fancy cares not to be told of its approaches to a certain grave , when it rejects the physick that would save ; the case is desperate , for the patient 's just upon the point to be intomb'd in dust : even so ( alas ! ) this gasping nation lies under the pressure of sad maladies ! 't is sick at heart yet seems averse to take that sacred physick whose ingredients make diseases vanish , and would ward the blow which will i fear produce its overthrow : ah! must our glory , ( like a brittle glass reduc'd to fractions ) into atomes pass so rude a chaos ! an unform'd confusion threatning the whole with utter dissolution . once happy isle , i grieve at thy condition where 's thy repentance ? where is thy contrition ? thou hast been counted our emanuel's land the gospel seems on tip-toe now to stand to bid thee farewel : must thy sun so soon be set ! before it did approach to noon ! must that illustrious morning-light be gone that spread its beams through all our horizon ! must wretched malice and prodigious lust must bare-fac'd pride , and impudent distrust ▪ ; rob thee of this inestimable jewel ? how canst thou be so pittyless , so cruel unto thy self ? sin is the flaming dart that cuts thy veins , and wounds thy very heart , can sion chuse but send out mournful cries and weep thy downfal in sad elegies ? within thy bounds my tabernacles were built up , and i did long inhabit here thy gospel-glory , and renown's gone forth into all parts and ▪ corners of the earth , thou maist be justly stil'd the place of vision ( though made by foes an object of derision ) the joy of saints , the protestants delight , the mark and butt of antichristian spite . but if the crown be ravish't from thy head , and romish clouds thy lustre overspread , vvhat heart 's so brawny but my doleful cry must move to pity ? vvhat relentless eye can see thy fall and not dissolve to drops ? oh fleeting joys ; oh disappearing hopes ! oh hastning horrour , oh invading fears ! had i a sea of never empty'd tears , my boundless , helpless grief wide open sets the sluces for its streaming rivulets the very air , drest in prodigious forms , must groan in thunder , and must weep in storms ; nature of strong convulsions sickned is , to see this horrid metamorphosis : vvhere gospel pastors did some millions feed must blind and sottish ignorance succeed ? must all their throats be cut that won't adore the hateful carcass of a filthy whore ? must all that execrate romes superstition , be murder'd by a bloudy inquisition ? must such as won't to idols bow , be broke ? must flaming smithfield belch out fire and smoke of martyr'd saints ? must all that will not turn , vvith bibles and good books together burn ? must monkish tories , meer incarnate devils possess our land , and pester it with evils of such an odious and abhorred grain , that but to name 'em is a lasting stain ? must our renowned ministers give place to romish block-heads ? oh the vile disgrace of such a change ? must an adulterous priest belch our his mass , where they have preached christ. must that absur'd and irreligious tribe , vvho fetter conscience , and regard a bribe beyond their souls , be leaders to our flocks must paultry non-sence , and those apish mocks miscall'd devotion , fill the house of prayer ? must pestilence infect our purer air ? must sodom be translated to our isle , and filthy priests our chastity defile ? must satans factors in a humane shape on modest virgins perpetrate a rape ? must all our painful ministers be driven to fiery stakes , if they renounce not heaven ? must our dear infants lose their harmless lives in flaming faggots , or with popish knives ? must guiltless blood through all our streets rebound a mournful eccho ? must the horrid sound of axes , whips , and dreadful scourges tear our aking hearts and pierce the yielding air ? all this will be , if rome can but prevail ! amazement stops my speech ! my spirits fail ! i only can in interjections cry , i sink in trances ! o i dye , i dye ! sions children . ah! how can we with any patience bear this sad complaint ? ah! how can children hear their mother delug'd in a sea of grief , and not step in to give her some relief ? chear up , illustrious sion , be not cast into despair by this impending blast ; christ is our captain , and we may be bold . for in all storms he is our anchor hold but what 's that beast where of thou dost complain from whence came he ? and of what date 's his reign ? give us his marks , that we thereby may know him , and then abate his pride , and overthrow him with universal , and united force , our armed legions shall impede his course , i' th' cause of god who does all scepters weild we 'l fight his battels , and dispute i' th' field , in martial syllogisms our arms shall speak we 'l storm his walls , and make his butwarks quake revenge and anger in our bosom burns patience too much provoke to fury turns . sion . see! that 's the beast upon whose back the great iaticing strumpet rides in pomp and state by him she was supported all along by his impostures she was rendred strong he 's not content to be supream below , and make all scepters to his crozier bow , but th' impious wretch is grown so bold that ev'n he dares affront the majesty of heav'n vvhat god commands this antichrist controuls condemns the sav'd , and saves condemned souls . himself he places in jehovahs throne , as principal , and second unto none ; a brace of keys he carries in his hand to shut and open at his own command ; he curses and absolves ; he binds , releases , puts down , advances , whom so e're he pleases this is th' apocalyptick beast that claims sublimest titles , and blasphemous names , vvith matchless pride , and monstrous impudence , he does for money with gods laws dispence ; yea , such is his unheard of avarice , upon the worst of crimes he set a price . sion's children . these marks are so notorious that we can clearly discern the pope of rome's the man , this raging monster ▪ and this beast of prey ; shall we arise , and take his strength away , that hath so long time tyrannized thus with hellish fury over thee and us ? self preservation is by every creature esteemed a sacred principle in nature ; each free-born soul must at those tyrants spurn that would infect their souls ; their bodies burn why should this beast still rage and domineer as he hath done without controul or fear . sion . gods time is best , and in due season he will bring this beast to his catastrophe . he sits in heav'n , and there beholds with scorn this rebels pride ; his glorious son that 's born heir of the world , and prince of kingdoms too , shall surely reign because it is his due for all to him the soveraign rule must yield ; his is the crown ; he shall the scepter weild ; to jesus all shall bow ; he shall be king , and to poor sion shall redemption bring . forty two months unto this beast is given so long shall he tread down the host of heav'n ; and now i hope the end thereof draws nigh , and that some will be spirited from on high , who in the great jehovahs name shall sound such an alarm as shall his power confound . another enemy , his confederate there is likewise , that my forlorn estate hath much occasion'd , and of whom before i made complaint ; the proud insulting whore , who with lascivious looks and wanton eyes incites to lust and all debaucheries . by her provoking and bewitching charms grandees she doth intice into her arms , corrupting princes by her incantations , and ruining the nobles of the nations . great god! assist me , lest my spirits fail , that i the state of monarchs may bewail , who to her yoke yield their illustrious necks and move like vassals at her haughty becks ; ah! they that should my nursing fathers be are executioners of her cruelty , and by her influence the civil power is made a dreadful engine to devour the saints of god , and kick at their creator , but let them know the soveraign arbitrator of all their destinies , is great and just , and can at pleasure crumble them to dust thus hath she made the greatest kings and peers submit to her dominion many years , exhaust their treasures , ruinate their fame , and at the last gain nought but loss and shame ; for by ingaging in her hellish plots they to their names have gain'd eternal blots ; nay of their kingdoms some depriv'd have been as it in divers nations has been seen ; impudent strumpet ! whose curst wiles defile mens consciences , and do their souls beguile and when involved in the deepest guilt she then pretends to wash away the filth by impious pardons ; yea to such a height of folly does bewitch them , that the sight of death approaching won't make them confess apparent guilt and horrid wickedness ; and by her arts , when they are parting hence their fronts steels with such hardned impudence that though brought to a most deserved death , with lies and falshoods they resign their breath , her agents buzzing in their doubting ears false hopes , whereby they may forget their fears , who like ill angels round about them hover , doubting they should their villanies discover . vvhen some are stretcht upon the fatal block , and justice ready to discharge the stroke , such is the strength of her inebriation , that they , ( oh! horrible ) on their salvation protest they 're innocent , when all the while no treason ever did appear more vile than that for which impartial justice them to a just death as traytors did condemn ; for rome , by downright impudence ev'n would outface the sun , and baffle if she could the clearest proofs , and solid'st evidence produc'd by heavens unerring providence . ah cruel mistriss of deluded souls ! that 's not content to make them arrant fools , to lose estates and lives , but must thereby make them stab conscience when they come to dye she to incourage treasons does prefer those traytors martyrs in her calender but will this recompence the loss of thrones , or ease the soul in hell of its sad groans . sions children . shall we ( indangered by her plots ) arise , and curb this harlot who our god defies ? why should her treasons any more annoy thy precious saints , and nations thus destroy ? let 's make her drink of that invenom'd cup she fiill'd for us ; shall she not drink it up ? will none fall on , provoked by just ire to eat her flesh , and burn her in the fire ? sion . dear children ! as to what you have requir'd , at present you must keep your selves retir'd , make no attempts until god from on high affords you strength this babel to defie ; at present you are ev'n like persons dead and seem unable to erect your head , but then you shall appear to be alive , gods spirit shall your fainting souls revive , vvho to the fixed time will be exact vvhen he 'l begin this strange and dreadful act , to the confusion of your enemies , then god will cause his witnesses to rise , and you will have a clear and gracious call to join with those that on the whore shall fall . sion's friend . these lines were writ eight years ago or more in the book which i mentioned before we then had hopes of what was drawing near ; but stay my muse ! to sion lend an ear , to what she at that time was heard to say about the dispensations of that day . sion . vvith patience ( children ) wait upon the lord , until his saving strength he does afford ; to him you all must make your supplication , for from him only is my expectation . oh! sigh with me , and in your spirits groan , send up strong cries to the almighties throne , give him no rest until those happy days i shall exalted be , and made the praise of all the earth ; and i will likewise cry and mount my voice to him who sits on high. the churches prayer . o lord of hosts consider my estate , let me remain no longer desolate . have i not been most precious in thy sight ? lord therefore do not my petition slight . but let thy bowels to thy children move , in token of parental , tender love ; shall sion totter , and the beast be steady in his proud seat ? hast thou not seen already vvhat they have done , who evil good do call , from whom we can expect no good at all ; vvill they make judgment i' th' right channel go ex●irpate vice ? make righteousness to flow like mighty streams ; vvill they a blessing be ? to me or mine who haters are of thee ? can men of thorns expect sweet grapes to find ? vvill ravenous vvolves to innocent lambs be kind vvill such as have thy childrens blood let out , striving to bring their black designs about , and with mine enemies daily still combine to root out and destroy both me and mine ; vvill these be now chief friends and me relieve ? sure none but mad men would such things believe . if thanks and praises will on earth be giv'n if hallelujahs will be sung in heav'n to thy great name for rasing babylon . if placing of a papist on the throne be for our good , by opening a door for mens salvation readier than before ; if the access of sinners easier be in their approaches ( blessed god ) to thee , by romanists having the soveraignty , oh! then exalt them ; let all others fall and rome usurp dominion over all . but if in thy just and all seeing eye , their monstrous crimes are of a crimson dye ; if they from their original have been the vilest wretches and the worst of men ; if for the future they intend to be the perpetrators of all villany ; if their dark heathenish idolatry pride , horrid murthers and base perjury mount up to heavens high imperial throne ; if their oppressions make thy churches gone , if they will burn the scriptures , and suppress all books that treat of gospel holiness ; if guiltless souls without respect to age or sex , must be the objects of their rage ; if they are enemies to thy covenants , if they would trample under foot thy saints , if 'cause thou dost not seem to hear , and save thy sion , or to grant what she doth crave , they scoff at , and deride thy glorious name , and put thy faithful ones to open shame : then hear , o lord ? thou see'st my power 's gone : in thee i trust ; besides thee there is none that can thy church from her stern foes deliver . oh draw thy flaming arrows from thy quiver , to quell the pride of this insulting crew ; thy mighty arm alone can them subdue : on thee i have my absolute reliance ; do thou assist , i 'le bid them all defiance : hear , o my god , and for thy mercy sake , on gasping sion some compassion take ; i have been ransom'd by the precious bloud of thy dear son , and fed with heavenly food ; thy churches sins o pardon and forgive and in sweet concord let thy children live teach them true saving knowledge from thy word , that they may worship thee with one accord ; my breach thou canst repair , and cure my wound , nothing too difficult for thee is found : thou knowest my grief ( o lord ) incline thine ear , revive my hope , and chace away my fear , in achors valley open thou a door , make me rejoyce as i did heretofore ; i pray thee , break my bonds , ease my distress , bring me out of this dolesom wilderness , oh let me shine like sols illustrious light , make me an army terrible in fight ; rend off that vail which does thy sion cover , scatter the clouds , whereby i may discover what thou designest by this thy dispensation and what my work is in this generation . 't is time for thee to plead thy righteous cause when wicked men make void thy righteous laws , thou canst cause them to drink of their own cup , and loftiest cedars by the roots pluck up . but lord , remember sion , spare thy vine , that spreading plant which thou hast chose for thine , make that to flourish , and be ever green , and full of clusters as before 't has been from egypt thou hast brought it heretofore ; o god , i pray , bring it out thence once more , let thy hand plant , and water so the root , that all the land may feast upon the fruit ; o let its cordial juice the nation fill , and let its boughs o're shadow every hill , from sea to sea do thou her branches send , from all her enemies always her defend : preserve her fence , be unto her a wall , and keep her from the violence of all wild beasts , and from that boars malicious power , that would destroy her , and her fruit devour . lord from on high thy lovely vine behold , 't is thine own plant , of greater price than gold ; canst thou deny her thy assistance , while these ravenous creatures do thy vineyard spoil ? take notice how her bulwarks are thrown down , and more heart-breaking evils coming on ; breach upon breach , alas ! i daily see , and doubtless i shall quickly ruin'd be , unless by some unknown and glorious hand , thou speedily dost save me , and the land. i am christ's spouse : his undefiled one ; wilt thou permit me to be trod upon ? 't is by thy grace i am intit'led so , great god! relieve me and divert my wo ; who am surrounded every way with grief , oh let thy lovely smiles bring me relief ; thou hast withdraw the beamings of thy grace , and wrapt in clouds the splendor of thy face , which has upon me brought such anxious smart , as tears my soul , and makes my very heart : drop tears of blood : for if the glorious sun of righteousness be hid , where shall i run , for joy or comfort in this dismal hour , who only to bemoan my self have power ? more she had spoke , but that her passion ties her mournful tongue ; the floodgates of her eyes , in chrystal streams , do represent such anguish , as makes her vital op●rations languish sunk in despairing swouns , she scarce appears to breathe or live , but by her sighs and tears . sion's children . mourn , mourn , oh heavens ! and thou oh earth bewail , weep ye blest saints , until your spirits fail , for she that is the glory of the earth , of the most noble and illustrious birth , lies sadly groaning in a deep despair whose grievous sorrows no tongue can declare oh! that our brethren would but hasten hither , that in gods fear we might confer together . sure you must grieve when her complaints you hear you cannot certainly but shed a tear ; do not your eyes ev'n like a fountain stream , and all your joys turn to a mourning theme ? does not your nightly rest from you depart ? are you not pierced to the very heart , and fall'n into the depth of bitterness , because of sions trouble and distress ? how can our hearts delight in things below ? how can we rest secure , as sinners do ? how can we comfort take , or pleasure find , or how can we the worlds concernments mind ? or with terrene enjoyments be content , and not poor sions miseries lament ? 〈◊〉 can we hear our mothers doleful cries ? 〈◊〉 sighs , she sobs , she languishes , she lies 〈◊〉 dreadful agonies , in bitter pain , 〈◊〉 can we bear her enemies disdain ? 〈◊〉 wickedly reproach her every day , and like a broken pot she 's thrown away , despis'd and trod upon ev'n like the dung the drunkard on her makes his daily song but christ will come , and look on her sad state , end with poor sion he 'l expostulate . ' why art thou sometimes high , then low again ' sometimes at ease and then in bitter pain ? ' doubtless th' are throwes ; chear up and do not fear , ' for thy deliverance is very near ; ' these labouring pangs will speedily be o're , ' take heart , thou shall not die ; one or two more ' will bring that child into the world which thou ' hast travell'd with in bitter pangs till now ; ' address thy self to god , for surely he ' from these thy tortures will deliver thee ; ' 't is he alone that brings unto the birth , ' and giveth strength and vigor to bring forth ; ' then stay thy self upon th' almighty lord , ' his gracious help he to thee will afford ' upon his promises do thou depend ' and thou shalt see deliverance in the end . these words of comfort , like a cordial wrought and to her sences , mourning sion brought , with fainting looks , and with a weeping eye unto her children she renews her cry . sion . how am i spoil'd ? how do i sit forlorn ? how long wil't be e're i shall cease to mourn ? i 'm like a ship by raging tempests tost ' midst rocks and sands , just ready to be lost . where every billow do's present a grave , and death in triumph rides on every wave . but yet , i am ingraven on his hand , and in his sight for ever i do stand . awake , o arm of god! oh come away ! my woes are very great ! ah do not stay ! hear me , dear jesus ; unto thee i cry , unless thou save me i must surely dye ; christ. in glorious regions of approachless light , vvhere joys unmixt with perfect love unite ; there do i sit ; there do i see and hear vvhat kings and potentates consulting are ; but in mine ears methinks i hear the cry of some distressed soul in misery ; my bowels in me with compassion move , oh! — 't is the voice of her i dearly love ; she whom i purchast with my dearest blood , seems drencht , yea drown'd in tears , as in a floud ; some mighty sorrow sure , and tribulation , extorts from her this doleful lamentation , enough to pierce my tender heart again , and make the temple once more rend in twain alas , poor sion , thy complaints i hear , and i will rescue thee ; oh do not fear , i know thy sorrows , and i hear thy cries , and from what apprehensions they arise : know ! i can still the blustring winds and seas , and in the greatest anguish can give case ; i can both wound and cure ; build up and break ▪ i kill , i make alive , i give , i take ! the greatest monarchs i can soon pull down , i can make void , and then fill up the throne ; vvhen i think fit , i make the nations shake , and haughty princes at my presence quake , kingdoms to totter , and reel to and fro ; all this and greater things for thee i 'll do : although thy foes do thee environ now , all power and wisdom 's mine , and i know how thee to support and make them all to bow , i will arise , and shew my soveraignty , and make them to the rocks and mountains fly ; though with the powers of hell they have combin'd , i will pursue them , and they shall not find a hiding place my vengeance to avoid , till by my fury they are all destroy'd ; i 'll soon bring down the most exalted head , the mighty ones i into dust will tread ; thy cause i 'll plead ; though i have silent stood , i 'll be reveng'd for all the righteous blood that has run down , ev'n like a mighty flood ; the day of vengeance shall no longer stay , vvhat 's due to justice they shall surely pay . besides the cruel wrongs thou dost repeat , the bloud of former martyrs does intreat me to avenge their cause ; i therefore will come down in fury and those monsters kill , for though i seem'd to have forsaken thee , yet from all bondage i will set thee free ; though i have thee afflicted heretofore , i 'll turn my hand upon the bloudy whore shortly , her place shall never know her more . because thou dost my holy name profess , i 'll break in peices such as thee oppress ; arm'd with commission from the great jehove , i will come down , and all thy griefs remove , all weapons form'd against my churches shall unprosperous prove , for i will break them all , all kingdoms of the earth shall now be mine , and thou in beauty like a queen shalt shine , and with thy children in sweet consort sing , triumphant hallelujahs to your king. sion . thy voice is to my ravisht soul so sweet , i am reviv'd , and set upon my feet ; i 'll speak thy praise in songs , because i see that glory near , which thou hast promis'd me ; and now , great babylon , who art my foe , my time 's at hand , and thou shalt quickly know my god has not forsaken me , for now he will advance me , and make thee to bow ; ●hen shalt thou hide for shame thy wretched head , whilst i in triumph will upon thee tread ? ●●cause thou upon me so long hast trod , 〈◊〉 in contempt hast said ; where is that god ? 〈◊〉 therefore will rightly retaliate , ●nd bring just vengeance on thy cursed pate , the insolent triumph of the romish strumpet over the protestant church . vvhy do these hereticks so brisk appear , and their false church such jollity declare ? ●●r silly souls ! 't is now but eighty seven , ●nd soon you 'll find i with you will be ev'n : ● smile to think how much thou art mistaken , 't is i am mounted high ; thou art forsaken ; ●ure thou are frantick , and thy senses fail , to think that over me thou canst prevail , ● final conquest i shall make o're thee ; ●nd swift destruction shall thy portion be . 〈◊〉 all my wounds i now have got a cure , ●nd from your fiery darts i am secure : ●ow am raised to the height of bliss , ●nd all my glory in its zenith is , ● am a queen , and so shall still remain , ●nd as supream i o're the earth will reign , ● pomp and glory i must govern all , the mightiest monarchs me their mistriss call . how can i fall when such a holy prop ●oes me support as , my lord god the pope . the great men of the earth his vassals are , vvho sits in grandeur in st. peters chair ; the glorious empire of the vvorld he hath , and he retains the keys of heaven , and death ; think not that he regards the little tricks of the weak , ignorant , and damn'd hereticks , alas ! he can make use , when e're he please , of peters sword , as well as peters keys . he 'l make his canons roar louder than guns , to ruin those thou call'st , thy protestant son's ; if once his roaring bulls give the alarm , he 'l make all christendom forthwith to arm themselves in my defence , who soon will work , thy overthrow ; alas ! didst thou not lurk , hundreds of years in holes where none could see or understand what was become of thee ? he that then broke thy feeble force asunder , has still sufficient strength to hold thee under , and in such strict subjection thee will keep , that thou e're long shalt not even dare to peep ; am i not arm'd with the stupendious power of all the earth ? can't i with ease devour thy whole concernments at one single mess ? have not skilful cooks such meals to dress ? 〈…〉 imperial and the royal sword , 〈…〉 to be brandish't at my word ; great britains king , and catholick nobles will my interest to promote , use all their skill , oh! happy hour ; oh long desired day , great james doth now the royal scepter sway ; ah! vvhat a night of darkness has been here , on me and mine , when nothing did appear , but black despair , until this happy reign ; and dost thou think e're to prevail again ? is not the soveraign power in my hand ? i 'll make thee now submit to my command , the sacred sword is once more giv'n to me , and all shall now obey the holy see. heav'n has beheld my sorrows , and therefore in favour , me hath visited once more ; nor can i now miscarry ; for you see , how wise our king , and 's secret council be ; vvhat e're you hope , 't is certain i can't fail , vvhen over crowned heads i thus prevail ; vvhen reverend jesuits sit at the helm , they 'll quickly raise up my jerusalem . the former governments for many years , ruin'd the monarchy , and increast my fears ; the old foundations we will raze up quite , and new ones raise , either by force or right ; impudent varlets question royal pleasure , though from the power divine he takes his measure ; vvhy may not gods vicegerent justly claim , the same dominion ? and why not aim , at such an absolute soveraignty , that none shall contradict whatever he 'll have done ? if th' people rule , what use is there of kings , vvhen subjects may at pleasure clip their wings ? this with my doctrine never will agree , vvhere will is law , there 's the best monarchy . this is the government i approve of too , 't will strengthen me , and work thy overthrow ; a parliament shall do what er'e they please , that so disturbed minds we may appease ; but if they fail ; we have already seen , that none of them for many years have been fit to be trusted ; and their name i hate , for they eclipse the glory of the state ; they make the crown seem but an airy thing ; as good be nothing as not absolute king. why may not kings be as they were of old , why should they be in any thing controul'd ? i 'le have it here e're long as 't is in france , 't is only that my glory will advance ; i now perceive what made us lose the game , it was our slow proceedings caus'd the same ; our timorous spirits ; but to my joy i know , we now have one who fast enough will go , delays are dangerous ; the sword is ours ; by law declar'd ; what need we other powers ? we may be counted fools indeed , or worse , if we can't make the sword command the purse ; and though the nation be inslav'd thereby , who shall contend with just authority ? for monarchy is so divine a thing , none dares gainsay what e're 's done by the king. he surely is accountable to none , but god alone who set him on the throne . your protestants will to providence impute their thraldom , and will presently grow mute , for they poor pious fools think the decree , of heav'n falls on them , though from hell it be ; and when their reason is abus'd by it , religion then will teach them to submit , for non-resistance is a truth so clear , your reverend church-men preach it every where , and well they may ; does not the apostle paul , declare what doom will on resisters fall ? for all who do resist authority , are doubtless damn'd to all eternity . but seeing tyranny does so odious look to catch you hereticks we must hide the hook , and of your burdens give you present ease , that afterward we may do what we please ; for since the nation is returned back , dear mother church will never see them lack money nor men , so that they all shall see , my purse as open as my arms now be ; besides great sums the catholicks in france have offered my interest to advance , lewis the great vast treasures will bestow , if he thereby can work your overthrow : the pope will likewise drein his treasures dry , before he 'l lose this opportunity you to depress and me to set on high ; no aid from parliaments we need to crave without demand money enough we have , and thus the commons we shall gratify , by taking off the pressures which did lye so heavy on them in the former reign , vvhereby we hope their very hearts to gain . some others of thy children we will please , by giving of their consciences some ease ; vve 'll give them conventicle room that they may let us steal the englishman away , and though the greatest part of them i see , are crafty foxes and discover me , yet divers of them us do magnify , since we declared for their liberty ; that declaration hath great service done , and many discontented minds has won . i odious strove to make the former reign , that of our actings they might not complain ; so that they now confess , a popish king is no such dangerous or frightful thing : vve manag'd all at such a subtle rate , one heretick we made another hate , and their destruction we contrived so , that blindfold they might utterly undo , and ruin one another ; yet not see , how subtilly things were carryed on by me . and you 'll perceive within a little while , we only did design you to beguile , that you might quietly the halter take , or else be burnt in smithfield at the stake . i laugh to see some of your children join with us , to bring about our blest design , these mighty statesmen , like unwary fools , to serve a present turn become my tools ; i knew what they from penal laws did fear , and did foresee how ease would them ensnare . look on the army , and you 'll soon espy , not mine , but your destruction's drawing nigh ; what though you grin ? no matter for your hate , to rule by law becomes a sneaking state ; we value not what e're you prate or say regard to you will our intrigues betray ; when you cant't bite , what hurt will barking do ? nay in a while we 'll spoil your barking too . my holy mass begins now to go down , is boldly said in city and in town , for even in london , there two chappels are , to which without controul all may repair , and in the middle of that city stand , with divers more in several parts o' th' land. this , i assure you , fills my soul with joy , nor do i matter though it some annoy . since i observe them guarded carefully , by protestants now in authority . thou silly wretch , do i not all command ? is not the kingdoms strength all in my hand ? the sword and scepter too , even all the power ; such blessings heav'n upon my head does shower . but yet our claws and teeth must not appear until more firmly all things setled are . yea , what doth further to my glory add , comes from the joyful news i lately had , the turk our pagan enemy , is o'recome , and forc't to fly before all-conquering rome ? hungary whose reduction cost so dear , and who t'oth ' hereticks closely did adhere , is now recover'd , and in tears returns , and for her former deviations mourns : the transilvanians likewise , do comply , and now submit to my authority ; with many other protestants i could name , who in those countreys my protection claim . ah! what a face of things does now appear , this is my jubilee ; a glorious year ; england and scotland both returned are unto their mother , and th' apostolick chair tho' ireland still is unto me most dear ; yet all are mine ; they all themselves submit , and prostrate lye at mother churches feet ; into my bosom they again are come , and like the prodigal are returned home . what mighty favours are bestow'd on me ? no widdowhood , nor sorrow shall i see , ever hereafter i shall sit as q●een , though almost desolate i have lately been ; we sing te deum , and great gifts we send for joy that now thy power 's at an end , thou art subdu'd ; thy witnesses are slain , they never more shall me torment again ; my children now under their mothers wings , are safe ; which joy to holy father brings ; there 's little more for me , or mine to do , but since we have contriv'd thy overthrow , that we now root thy name from off the earth ; and this design is almost at the birth , and cannot fail , vengeance will you or'ethrow , the plot is laid so strong and secreet too ; and such great men therein concerned are , that of success we never need despair , my chancellor and loyal judges will , spare for no cost , no pains , no time , no skill ; nay they resolve their very lives to spend , rather than not perform what i intend , my brisk monsieurs , and losty spanish dons , will overmatch thy weak and silly sons ; of murdering villains i great numbers have , as pliable as any turkish slave , who at my beck will with their bloody knives , massacre fathers , infants , virgins , wives . kill any but themselves ; i 'm sure they 'll do 't , and quickly lay them sprawling at my foot ; i 've irish teagues and tories still at hand , to act the greatest mischiefs i command ; bold hardned miscreants who will never start , if bid to tear out their own mothers heart . faint hearted rogues may melt with qualms and fears , at fathers groans , or mothers bitter tears , but mine , as little pitty have , as sence , and ne're are plagu'd with gripes of conscience , many of these i have in constant pay , for they can hunt and live upon the prey ; thy tender infants that like carps were stew'd , in their own bloud , their teeth have often chew'd , with humane fat , candles they made , to light them in those horrid banquets of the night . whatever 'tis my greedy stomach craves , let me but nod , 't is done by these my slaves . they know no scruples , scorning to dispute , but always act just like a turkish mute ; nor need you wonder they do thus , since i end●●vour to perswade them certainly that ●●ey do well , and will gain heav'n thereby . for what will holy church , advance , is right , though ne're so hateful in jehovahs sight . therefore besides those i did now describe , i have vast numbers of my sacred tribe , my clergy make a very numerous host , and wait but for my word , in every coast ; nay in these northern , and heretical regions , i have in secret , many armed legions , the priest , the mon● , the fryer my ensign carrie , the jesuits are still my janisaries ; having such troops as these to guard my chair , sure it will make your protestants despair , that so invincible i now should be ! and that thy god hath quite forsaken thee . since he to me discovers so much favour , my deeds sure to him are a pleasant savour , therefore th' apocaly ptick prophecy , you very foolishly to me apply , who from pollution , and all stains am clean ; thou art that filthy harlot he doth mean : i am his holy church , and it is i thy threatnings , thy god , and thee defy . but what approaches ? hark! methinks i hear , a dreadful noise ! what is it ? ah! i fear , all is not well ; a lyon seems to roar , the eccho comes too from the eastern shore ; dear children wake ! rouze up and look about , guard all the coasts with speed the land throughout ; my very heart does tremble , ah! i quake , what shall i do ! ah! what course shall i take ? the lyon of the north ; i doubt 't is he , that is foretold in ancient prophecy , what! in the midst of all my jollities , must i meet with this terrible surprize , and into such amazement now be thrown , just when i thought that all had been my own ? oh blessed virgin help ! ah pity show , scatter my fears , my enemies overthrow ; st. patrick , and st. andrew , george and all , unite your strength ! oh now prevent my fall , oh haste , make haste , or i am quite undone , what shall i do ? oh whither shall i run ? romes angel guardian , i do thee invoke , to save our church , and to divert this stroke ; you saints and martyrs who at tyburn dy'd , pray the blest virgin to be on our side ; o mighty neptune , with an angry brow , upon my foes thy utmost vengeance show , that this proud pharaoh , whose ambitious mind to ruin mother church hath now design'd , may ne'r prevail ; from landing , oh ! him keep , let all his hopes be buried in the deep . why are the sea 's so calm ? will they consent , him to preserve , to my sad detriment ? ah! raise yourboistrous winds and swelling waves , and in your bowels let them have , their graves , break all their ships , let them sink down like lead , and in the raging seas be buried . look out you english heroes , hoist your sails , cursed be he whose heart or courage fails ; fight valiantly , and then i need not fear , that eighty eight will be a fatal year . ah! heark ; he 's landed , that 's bad news if true , and in the west . i dread what will insue , what cursed star bears rule ? ah! cruel fate , the sea , and seamen both now shew their hate , what! none t' oppose , none that will them withstand ? what! suffer such an enemy to land ? are all the gods asleep on whom i call ? no they have heard me ; and on him will fall . though he has seap'd the seas you 'l soon perceive , vengeance much longer will not let him live . chear up my gallant souldiers ; you i trust , will never fly ; therefore with speed you must , be all in readiness , and do not fear , but fierce as lyons , 'gainst your foes appear ; though he pas pass'd the seas , yet let yourrage declare , he greater dangers must ingage , in glittering armor now march bravely on , fight but like men , and then the day 's our own ; you 'll be invincible , none can you oppose , for you in number , courage , skill , your foes , do far exceed , i likewise do depend much on my forreign allies who will lend both money , men and council , for the cause ; then down go all the hereticks and their laws , their houses , lands , their gold and silver too , we 'll seize , and then distribute them to you . hah ! what 's the matter ; what bad news again ! how are things carried pray , at salisbury plain we hear the enemy is coming on , with mighty force , and is oppos'd by none , our damn'd heretical army do declare , that they to popery sworn enemies are ; some to our foes are gone , and more will go , ●●av'n pity us ; alas ! what shall we do ? ●●y more then that , the worst is still behind , ●ost of the greatest peers with them are join'd . ●e hear they are an hundred thousand strong , ●nd we much doubt they will be here ere long , ●ll things against us now seem to combine , ●s if our ruin all men did design such pannick fears our senses do affright , we neither strength nor courage have to fight , such giants , as we hear , our enemies are , whose men and horses both do armour wear their frightful whiskers and two handed swords no little terror to our men affords , one of these brandenburghers sure will be able to cut off many such as we . but silence ! heark ! another post ! what now ? bad tydings still ? — alas i scarce know how , or what to tell you , but most certainly our army does before the enemy fly ; all , all is lost , ah! where now shall we run ? shift for your selves , sad times are coming on , sure so unfortunate none ever were , oh see how th' hereticks do laugh and jeer ! so great an army scattered and gone , who soon might have a glorious conquest now ! had they resolv'd to face the enemy , we quickly should have got the victory . but stay ! stay ! stay ! here 's more ill news i fear , a post from reading i see drawing near , well what 's done there — alas the town is taken , i doubt that all our saints have us forsaken : some were there slain , and other● put to flight ; the teagues are kill'd ; the scots refuse to fight , nay which is worse , the king this night is gone , ah now my heart fails quite ! w ▪ are all undone : alas ! must i be tamely forc'd to yield , must i thus cowardly forsake the field , must all my hopes be blasted in a day ? let vengeance fall on those , who did betray the cause i 've carryed on from age to age , with deepest policy , and fiercest rage . fly children for your lives ; oh! search about , and strive to find some place of refuge out . a protestant . see how they look , and with what dread and fear these guilty wretches now fly here and there , to hide their heads ? and skulk in holes alone , and dare not now themselves for papists own ; they post away , and hurry to and fro , to dover , portsmouth , and gravesend they go , their priests and jesuits are in great despair , throw off their gowns , and run they scarce know where ▪ their judges too that lately gave their votes , so learnedly from their dispensing throats , who , what rome would have done , durst ne`re deny , but to all arbitrary power did comply , are routed now , and forc't in haste to trudge , each wishing he had never been a judge : the chancellor , that mighty man of sence , is nonplust now , how to escape from hence ; that loyal soul , that zealous slave to rome , the wappingers on him pronounce his doom : he that to them did always malice bear , by providence , at last was taken there , others were seiz'd that strove themselves to save , who in short time may their deme●its have . great nassaw , like the rising sun , appears , whose warming influence drys up all our tears , marching to london with his noble train , whereby our dying hopes revive again : but let us hear what sion now does say , who seem'd o'rewhelm'd with grief the other day . sion . " ah! i am still perplext ; although i stand " amaz'd to see these wonders in the land , " i know not yet how things with me may go , " nor what my gracious god intends to do : " whether my foes are absolutely slain , " or whether yet they may not rise again , " whether my children shall have equal share " of favour and protection , without fear , " and whether those who did our rights betray , " and for a mess of pottage , sold away " our dear bought freedoms , shall now trusted be , " as conservators of our libertie . " yet let things go as the great god shall please , " ( i must rejoice in this my present ease , ) " who by his glorious and almighty pow'r " sent us relief in a most needful hour , " whereby my dreadful and most cruel foe " received an amazing overthrow . " but yet i find some strugling in my womb , " another birth i do expect to come , " that god who hath this gracious work begun , " will greater things effect ere he has done , " i intermissions have , now ease , then pain , " sometimes i soar aloft , then down again . having thus spoke she bow'd , and with her tears bedew'd the parched earth ; when straight appears a comforter by pittying heav'n then sent , to raise her drooping spirits almost spent , and his approach unto her having made , in most obliging terms thus to her said . " distressed church , i fully know thy grief , " and as thou hast received some relief , " so god will hear thy sighs and fervent pray'rs , " and suddenly will wipe away all tears " from thy wet eyes , and all thy griefs expell , and in sweet peace and safety thou shalt dwell , " my grand design i 've publickly made known , " each part whereof in time thou shalt see done , " wait but with patience ; i , for englands good , " think nought too much ; no not my dearest blood " i equally my favour will extend " to all whose faithfulness shall them commend , " unto my service ; and appear to be " lovers of englands ancient liberty . " all protestants i jointly will respect , " and equally my people will protect . " but yet the best deserving men i will " imploy ; and chiefly them incourage still . " my subjects hearts i would unite together , " that nothing might divide them more for ever . " i none but treacherous papists will disown , " or such as are sowrn enemies to my crown . " to such ( they must expect ) i shall appear , " ( as justice leads me to it ) most severe . " the good and virtuous i shall always cherish , " that truth and goodness in my reign may flourish . " my coming was design'd to cover all , " that persecution upon none should fall " in these poor kingdoms ; but that now at last " forgetting all the mischiefs which are past , " whereby ill men contriv'd , to bring about " their plots , and root the true religion out , " not only here , but likewise in each land , " where it establisht is by christs right hand ; " i now resolve , if god will prosper me , " all protestants shall safe and happy be , " and live in perfect love and unity . protestant church . great sir ! your speeches to your parliament sufficiently discover your intent . yea they revive our souls ; neither do we see cause to doubt of your integrity . but hope that god who such great things hath wrought , and by your hand this strange deliverance brought , will so endear you to the hearts of all true englishmen , especially those that call sincerely upon heaven ; that they may cry with pray'rs and tears for you continually , and never to the throne of grace draw near , but you upon their tender hearts may bear . your last most gracious offer , that you 'l ease your subjects of so great a tax , doth please , and them obliges to that high degree , they all will strive who shall most loyal be . your justice in asserting each mans right , to worship god according to that light he hath receiv'd , will multitudes procure , to own your interest , and your rights secure . for who will not to caesars cause be true , when caesar unto god doth give his due ? and the almighty's government will maintain , who over conscience is sole soveraign , if any do the civil state disturb , on such you justly ought to put a curb , but if like men , and christians they do live , doubtless just liberty to them you 'l give . nor will our parliament this right deny , whose protestant zeal , hath rais'd their fame so high for you we ought to praise the god of heaven , who by your means such blessings hath us given , when all our liberties were near infring'd , and englands fundamental laws unhing'd , when all things both in church and state did run to ruin ; and we judg'd our selves undone , you under god , have now restor'd our laws , and likewise have defended sions cause . the mighty god ( dread prince ) chose you to be our only help in great extremity . with double blessings may you both be crown'd , who in compassion to us did abound . my children resolve unanimously with you to stand and fall ; to'live and dye : with hazard of your life their chains you broke , and off their necks remov'd the romish yoke ; with vast expence you this great act have done , and of your person have much danger run . shall i not then with all my children cry , we with our king and queen will live and die ? our lives we , under god , to you do owe , and therefore whatsoever we can do , can 't be too much ; and in a grateful way we ought to strive your goodness to repay ; we find our rising proves our enemies fall , where are they now that did us then inthrall ? they dig'd a pit , and in it fallen are , yea wonderfully catcht in their own snare . this is gods doing , and is marvellous , even to our enemies as well as us . and therefore now my self i must address , unto the god of truth and righteousness , i 'le lift my soul to him in thanks and praise , and ne're forget his wonders in these days . the churches song of praise and thanksgiving to god for her late gracious deliverance . oh matchless grace ; oh love beyond degree , now i am certain there is none like thee , in heav'n or earth ; i will praise thee therefore , for thou a salve hast now found for my sore , transported by thy love , with joy i cry , my ravisht spirit must exalt the high and mighty god , by whose unbounded grace , my heart 's enlarg'd to run the blessed race . thou shalt conduct me to the living springs , from thence i 'le rise up as with eagles wings unto that heavenly mount of faiths desire , where thy transcendent glory i 'll admire ; and in those happy seats of bliss above i 'l be imbraced in thy arms of love. i 'l hold thee fast , and never let thee go , for by thy loss , oh what a depth of woe did i fall into ? what a dreadful case was i in , when thou lord didst hide thy face ? if i have thee , i nothing else need trave , without thee ( if all else ) i nothing have ; nothing without thee is of worth to me , all things are vanity , compar'd to thee . to be thy portion , lord , thou didst me chuse , and sure so great a grace i 'll ne're refuse , thou art my saviour , and my heritage , my sanctuary too , from age to age ; i therefore evermore will dwell with thee , and thou alone my hiding place shalt be . when i was fal'n , thou raisedst me on high for which thy blessed name i 'll magnify , thou didst in mercy look on my distress , when i , lord , was in woful heaviness , beset with cruel foes , and could not s●● the many dangers that incompast me ; thou didst observe my ruin very near , and thou didst suddenly for me appear , didst send thy servant speedily away to save me from the ravenous beasts of prey ; thou , like a tender father , couldst not see thy children fail by romish cruelty ; thy special favours may i ne're forget , let them with power on my heart be set . ah! how unworthy was this sinful land , for whom thou didst stretch forth thy mighty hand , to save and help them in that dreadful hour , when all their hope was lost , and all their power ? though thy own children too unworthy were , this did not hinder thy parental care ; how earthly , unbelieving , ah! how vain ? how did their lives their holy calling stain ? cold , carnal , senseless , dead ; they seem'd to be a people laden with iniquity . deserving nothing at thy hands o lord , when thou this great deliverance didst afford , i then did much bewail their faults and crimes , both those of old , and those of latter times ; yet thou o'relookedst then unworthiness , and camest down to save them ne'retheless . thou wonderfully didst make it appear , that these strange works ' which thou hast shewed here , were like to those in egypt long ago , when thou didst pharaoh utterly o'rethrow . for when we thought we should have been destroy'd , and their dire vengeance never could avoid , we saw them suddenly before us fall , and could not do us any hurt at all . a raging sea we seem'd , before , to see , behind us was a raging enemy , but when thy chosen servant did draw near , the threatning waters soon divided were , a sure presage gods presence too was there , who sav'd us from what we so much did fear ; these are thy doings , lord , and marvellous are all thy dispensations unto us . nay let us not forget , this one thing more , as worthy notice , as those nam'd before , the people of the land divided were , nay to each other did much hatred bear , yet thou no sooner sent'st thy servant hither but they united , and were join'd together all as one man against their comon foe , in prayers , in wishes and in arms also , which gave me hopes that the set time was come , of thy great wrath against the whore of rome . our nobles and our gentry did their part , assisting both with counsel , hand and heart , like our old english heroes they did rise , and chearfully espouse this enterprize . undauntedly they undertook the cause of our religion , liberties , and laws , their free-born souls contemn'd the romish yoke , and to a just revenge it did provoke these gallant spirits who could not endure the jesuits should our slavery procure , with so much impudence ; that they seem'd to laugh at all our laws , and at our parliaments scoff . a great convention , lord , thou didst convene , and didst unite them so that like brave men , the throne they did declare vacant to be , and it to fill again , did soon agree , to the great satisfaction of the land , and with their lives they did ingage to stand by william thy servant and our king , whom for our safety thou didst hither bring . all this we saw perform'd by thee alone who dost abase and set upon the throne , to every man dost measure what is right , and actest still what seems good in thy sight ; ah! how didst thou confound , ev'n in an hour , those dark intrigues , contrived by the power of bloudy rome , and carried on so long , and by such aids , that they grew mighty strong here and abroad ; so that they durst to say , all was their own , and they should have the day ; when in her heart she said ; i fit a queen , and ne're shall loss of children see agen : yet then , oh blessed lord , thou heardst our cries , and suddenly our enemies didst surprize . as soon as thy poor protestants abroad heard these strange wonders of our gracious god. it did their spirits raise , and them enliven , to sing the praises of the god of heav'n ; poor holland that was so much threatned , and to effect the work , all ventured , began thereat again to raise its head . then we were sore distressed , it was they that to relieve us hastened away ; they 'gainst our foes for our defence did stand , let them be dear to thee , and to this land , how were thy people strengthened thereby , who did before like withered branches lye , expecting mischief would upon them fall , and popery would overwhelm us all . all praise and glory therefore now be given unto the lord of lords , and king of heaven ; o let the throne surely establisht be in righteousness ; which will establish me : and let the king so wisely all dispose , to please ●●s god , and disappoint his foes : let his court still with virtuous men abound , and let no vitious persons there be found ; this will most happy days to him procure , and cause his government long to endure . let scotland to his crown united be , that we may live in peace and amity , incline their minds their interest to discern , and that our union is their great concern . do not forget poor irelands sad fate , destroy those rebels who disturb that state , o give our armies victory and success , thy people save ; their enemies distress : this is my prayer , and when this is done , i 'le sing the praises of the three in one. mean while let us our best affections raise to celebrate , in grateful songs , his praise who has been our deliverer in these days . an hymn of gratitude ▪ and thankfulness . i do not in a lofty strain strive to revive great hectors glory ; nor the all-conquering pagan train , whose acts recorded are in story ; nor is it our great williams fame , who came , and saw , and overcame . nor any of those worthy nine , nor alexanders great renown , whose deeds were thought almost divine , when victory did his temples crown ; but 't is the praise of god i sing , who hath wrought wonders by our king. my heart and tongue , shall both rejoice , whil'st england sings triumphantly , and with a loud melodious voice , doth laud the name of god most high ; o'tis his praise ; that holy one that i must magnify alone . my heart is warm'd whil'st i proclaim , the praises of the god of wonder , my lips shall glorify his name whose voice is like a mighty thunder ; i 'll bless him , for 't is he alone has vacated , and fill'd the throne , whose feet are like to burning brass , whose eyes are like a flaming fire , who bringeth wondrous things to pass , him i adore , him i admire ; what changes hath he suddenly , made in great brittains monarchy ? my soul and pen shall both express the praises of great judahs lion , the sweet and fragrant flower of jess , the holy lamb ; the king of sion ; for he it is , and he alone has vacated and fill'd the throne , whose head is whiter than the snow , that 's driven with the eastern wind , whose visage like a flame doth show , confining all , yet unconfin'd . ●is he who marvels wrought of late , ●o save a sinking , bleeding state. ●e praise his name , who hath made known the man to us , he fixt upon , ●o save us from the envious frown o' th' bloudy whore of babylon , ●● righteousness , oh! let him reign , that nothing may his glory stain . ●or this great subject of my verse , though discontented subjects should refuse gods praises to rehearse , the hills , the rocks , and mountains would make his deserved praises known for wonders here so lately shown . you twinkling stars , which day and night , do your appointed circuit run , ●weet cynthia in thy monthly flight , also thou bright and flaming sun , who to the earth gods blessing bring ; do you great brittains mercies sing . that all gods foes both far and near , who tyrannize and haughty be , may all be smitten with great fear , and meet the like catastrophe , as those who lately in this land declar'd , their will should us command . let all men know ; the power divine is absolute , and that alone , none ever 'gainst him did combine , but they were surely overthrown . 't is he pulls down , and sets up too , and who dares say , what dost thou do ? to the discontented subject . come sir , let us a while debate about great brittains present state , what is it you would have ? is 't liberty as englishmen , or had you rather be again a fetter'd romish slave ? are you so fond of tyranny , that you fain back again would fly to egypts former fare ? do you not know their garlick's strong ? their flesh pots have been poysoned long ; for shame come no more there . hath god wrought wonders in our land , ev'n by another moses's hand , and yet when all is done , will you to egypt shew your love ; and slight the works of god above , and back again be gone ? what humour 's this of discontent , that such a king and parliament you will not cleave unto , by whom god hath such wonders done , who have such mighty hazards run , to save the land and you ? you lately seemed full of grief , and greatly did desire relief , and now 't is come will ye with sullen minds repine and say ; things are not carried that same way which we did hope to see ? ah! be not like haman of old , who though exalted , yet b'ing told , that m●●decai also ●s in the favour of the king , ●id much sorrow to him bring , ah! no such hatred show ● those who have an equal right ● favour in their princes sight , and faithful subjects are ; ●ho are free-born as well as you , ●hy may not they of honour too expect an equal share ? ● that which pleaseth all the land , ●ith your self interest will not stand how can it helped be ? ●all england wholly be undone , ●nd be by popery over-run , to humor such as ye ? ● do not shew your selves again of the vile race of cursed cain ; must abel have no friend but be observ'd with envious eyes , and by you made a sacrifice until the world shall end ? o be not guilty of such pride , not to be on your soveraigns side , unless he please to show his indignation , and suppress those that love truth and righteousness , and better are than you . can none be loyal to the king , but only those that roar and sing , and drink his health each day ? come don't mistake , for certainly he shews the greatest loyalty , who for him most doth pray . let all good protestants agree , and live in love and unity , for 't is the only thing that 's pleasing unto god above , and will procure to us his love , and other blessings bring . since god designs good unto all , vvhy should we on each other fall , or shew so ill a mind , as by unjust , and evil ways , to hinder that by our delays , vvhich good men long to find . shall any christian be so vain to plead for laws , that do prophane the holy sacrament ? vvhich christ did never institute , nor any ought to prostitute to such a low intent . to that design and only end , it was ordain'd let us attend , lest god offended be , and bring his dreadful judgments forth , to cut us down in his great wrath for such iniquity . it 's neither righteous , just , nor good , and has too long already stood , oh! let it fall for ever , the king will stronger be hereby , his subjects serve him cheerfully , and all cement together . an hymn of praise . instead of grief joy now appears , and scatter'd are our dismal fears , the northern lyon's come ; see how our haughty foes do cry , and a● 〈◊〉 ●●oks see how they fly , 〈…〉 ir sad doom . ●f men refuse , and will not speak , the rocks and stones will silence break , for heav'n and earth resolve to judge great babels bloudy whore , and she ere long shall be no more , her power shall dissolve . the star we did expect t' appear ●s risen in our hemisphere , and warning gives to all , of wonders which will suddenly ; amaze the world far off , and nigh , for rome must surely fall . strange and amazing tragedies , kept secret long from all mens eyes , to light will all now come , such viilanies as were never known , which devils are asham'd to own , yet acted were by rome . she that did say , i sit a queen , and hop'd no sorrow to have seen , now strangely is brought under ; which sure could never have been done by any hand but his alone who is the god of wonder . and he who hath such marvels wrought , and with just vengeence down hath brought englands and sions foe ; will greater things effect e're long , and cause his saints another song to sing , than now they do . for there are none stand in his way but they must fall or him obey , for god is risen up ; those who have ruined good men , unless repentance they obtain , must drink that very cup : for god a righteous judge will be , for wicked men a scourge has he , let them be who they will ; he is a god that cannot lye , and therefore will impartially on all , his word fulfil . come therefore , and loud praise proclaim unto jehovahs glorious name , all you his people dear ; who long time have desir'd to see an end of sions misery , for her salvation's near . the tryal and condemnation of mystery babylon , the great whore. but what approaches ! heark ! methinks i hear the sound of dreadful trumpets in mine ear , to usher in gods day of wrath and ire on those who did against his saints conspire ; the great assize , that happy day is come , to judge , and give the whore her fatal doom , she 's charg'd with treason 'gainst gods holy laws , impartial justice now will try the cause , she 's seiz'd upon , and in the jaylors hand , who will produce her when he has command ; jehovah bids , that babylon the great be forthwith brought before the judgment seat. justice . most sovereign lord , who is it dares gain say ▪ vvhat thou command'st ? i must and will obey ; lo , here i bring the scarlet strumpet forth , 〈…〉 createdst heaven and earth ; thy judgment seat she seems to slight and scorn , says ●he sa● guiltless as the child unborn . jehovah . " her crimes lay open , and her facts declare , " turn up her ●●irts and let her faults appear , " let th' universe by her indictment see " the cause of my most just severity . justice . dread soveraign of the vvorld ! i will proceed , and will her black ●ndictment loudly read , come forth great vvhore ! & hear thy dismal charge vv●●●n s●al● by proofs be evidenc'd at large ; by th' name of babylon thou art hither cited , and by the name of vvhore thou stand'●t indicted thou void of grace and gods most holy fear , to satans machi●ations didst adhere ; vvith him to plot against thy soveraign prince , to whom thou oughtst to yield preheminence in ancient times he was thine only spouse , ( our holy law no bigamy allows , ) yet thou base him perfidiously forsook , and to thy ●elf another husband took , and with a graceless impudence art led , by thy lewd train , to an adul●●ous bed ; thou hast dethron'd him , and thy vvhorish face , sets up a monstrous traytor in his place , to whom thou hast blasphemous titles given , exa●ting him above the god of heaven ; thou hast not only plaid th' adulteress , but plain idolatry thou dost profess ; of t●●●son , murder theft , abhorred things , of burning cities , poysoning of kings , of ●●dermining states , and furthermore , of spoiling trade and making kingdoms poor , of horrid plots of causeless bloudy vvars , and of contriving cruel massacres , thou guilty art ; thy bloudy rage has hurld , millions of innocen's out of the world , prodigious numbers have in divers lands been sacrific●d by thy bloud-thirsty hands ; insatiate butcheries that know no end , thou stab'dst men when thou pity didst pretend ; in times of peace thy horrid rage has shed bloud without measure , thou hast murthered ; ( perfidious wretch ) thy nearest neighbours when they thought themselves the most secure of men , thou hast made currents of their guiltless bloud to run like waters of a mighty flood ; yea void of pity your inhumane rage destroy'd the saints and spar'd no sex nor age , speak bloudy vvhore , hold up thy graceless head ▪ guilty or not ? by law thou art to plead . babylon . look down ▪ blest virgin , and bid justice stay , speak to thy son to drive my foes away ; you glorious saints who near st. mary stand , in my ●istress lend me your helping hand ; all angels and arch-angels i invoke , to strengthen me , and to divert the stroke ; these hereticks will work my overthrow , i am amaz'd i know not what to do ! beelzebub what needs my darling thus to stand and pause ? thou know'st the custom of our romish laws , though black as hell , yet be not so forlorn , swear that thou' rt guiltless , as the child unborn ; what violence to hereticks you do , is lawful , honest and your duty too . justice . plead , vile delinquent ! or thou shalt receive , the fatal sentence which i am to give . babylon . i do affirm the charge is false , and i all points of this indictment do deny ; produce your proofs , i 'le stand in just defence of my apparent spotless innocence . justice . that like a harlot , of thine own accord , thou hast forsaken thine espoused lord , will be made evident to thy disgrace , ●y clear probation in its proper place . ●ou say that you your god can daily make , which is an idol of a wafer-cake . ●f thou dost shrines and images adore , and proved art th' apocalyptick whore ; ●f thou upon the scarlet beast dost sit , and lewdness with so many kings commit , ●t clearly follows from these marks , that thou art a meer strumpet , and hast broke thy vow , ●f thou art by the papal edict led , ●is-owning christ , and making that thy head , the consequence is clear , for thou must be guilty of whoredom and idolatry . and to examine thy notorious deeds , this great tribunal out of hand proceeds : call in the witnesses , — waldenses , albingenses , protestants of piedmont , savoy , &c. dread lord ▪ we 're here , and with our just complaint do now appear , that bloody whore , the prisoner at the bar has follow'd us with a perpetual war , because we would not to her idols bow , nor her curs'd edicts , and vile laws allow . about the dismal year of fifty five , a dreadful massacre she did contrive within the territories of savoy , where thirty thousand souls she did destroy in three days time ; curs'd edicts bid them turn , to popery , or they must hang , or burn. which when those innocents refus'd to do ; most horrid execution did ensue , our brethrens brains out of their heads were beaten and by curst villains fry'd and after eaten ; our children rent to pieces ; thrown to dogs , and our dear pastors flung as meat to hogs , others on pikes into the air were tost , and many others they alive did rost ; some ti'd with ropes they pierc'd unto the hearts , and hung up others by their secret parts ; houses and barns ▪ full they have burnt , so that our sufferings are beyond an estimat . bohemia , germany , poland , lithuania , &c. to satisfie this cruel strumpets lust , some thousands have been turned unto dust , our towns , and famous cities of renown she hath dis-peopled , burnt , or broken down ; the ruins still appear , and desolations , in many places of our spoiled nations ; great multitudes un-numbred she hath slain , vvhich in the field unburied did remain . our brethren they have hung upon a beam ▪ and then consum'd them in a lingring flame , some she has into boiling cauldrons put , and many others into pieces cut , vvithout respect unto the hoary head , into their throats they pour'd down melted lead , and many other deaths she did contrive , some burned were , and others flead alive . into deep mines , three thousand souls and more , at several times were tumbled by this vvhore , because they would not their religion leave , and unto romish superstitions cleave . that worthy man john huss was burn'd to death , for owning of the apostolick faith ; jerom of prague , to fill her measure up , she made soon after drink that woful cup , t were endless to enumerate our grief ; from thee , just judge , we do expect relief . france . ah ! how shall i my inward grief disclose ? vvhat tongue is able to recount my woes ? prodigious numbers of my natives have , by this vvhores means , found an untimely grave , the barb'rous harlot , would not be content to kill , or drive them into banishment ; but with unheard of cruelty she must their bodys mangle , to asswage her lust ; some hang'd in vvater , yield their strangl'd breath , some brain'd on anvils , some were starv'd to death , some hall'd with pullies till the top they meet , vvith heavy weights , and loads upon their feet , rap't maidens stab'd , poor infants yet unborn from mothers wombs , by bloudy hands were torn ; how many thousand guiltless christians were butcher●d in the parisian massacre ? some broke on crosses , some were cut in twain , vvhilst others languished in lingring pain ; our worthy kings have lost their noble lives , by jesuits poyson , and by monkish knives . i can produce an uncontroul'd record of many thousands murder'd by her sword , it would require whole volumes to transcribe the bloudy acts of this infernal tribe . deep dolour hinders what i would say more , o glorious judg ! avenge me on this whore. italy , spain , portugal , low countrys , &c. renowned judge ! those witnesses that have their grief presented , and do judgment crave , save us much labour , for we heretofore have felt the same from this blood-thirsty whore. besides , being next her seat , and near her power , her greedy jaws our brethren did devour ; with cruel spite , and without intermission , we have been tortur'd in her inquisition ; no tongue can speak , the unexampled terror of that curst pattern of infernal horror ; they count it mild when they our persons burn and wives and children into ashes turn , they say they 're courteous , when our throats they cut , or when in dungeons ( dark as hell ) we are put , they say they favour us , when they 'l imploy their daggers , pistols , axes to destroy ; in lingring flames they did our brethren roast , on halberts tops we saw our infants tost . this we have suffer'd , and abundance more , and all by means of this infernal whore. ireland . could deepest grief receive additions , i would give examples of her cruelty , i can her in more monstrous colours draw , than bloudy nero or caligula . those horrid tortures , which my brethren say she exercis'd on them , the same i may affirm t' have suffer'd , by the instigation of this vile strumpet , whose abomination stinks in the nostrils of each civil nation , her cursed priests , when first they did begin our mas●acre , proclaim'd , it was a sin unpardonable , if they durst to give quarter , or our necessities relieve ; some they stript naked , and then made them go through bogs and mountains , in the frost and snow , men , women , children , then were butchered , and all that spake our language punished ; the very cattel , if of english breed , they ●lasht and mangled that they could not feed . with joy that romish and rebellious brood have wash't their hands in english martyr's bloud , thousands of naked protestants , that fled from these curst villains , have been famished , their faithless gentry that pretended love . perswaded th' english , that they would remove their goods to them , but when possession got , they like perfidious vvretches cut their throat , numbers of naked women , they did drive into a barn , and burnt them all alive , each sex and age that could not from them fly , did by these blood hounds without mercy die . once at the fatal bridge of portladown , a thousand souls these miscreants did drown , a couple ( with five children ) first they hung , and in a hole th' expiring bodys flung , the youngest on the mothers breast did stick , cries , mammy , mammy , yet is buried quick , some hackt to pieces : travelling women strip'd , and half born infants from their bellies rip'd , which ( with their mothers ) hungry dogs did eat , and swine fed on them as on common meat . when some poor souls in burning houses cry , the villains said , how sweetly do they fry ? when holy scripture in the flames were cast , they cry , 't is hell fire , and a lovely blast , that blessed book when some have trampled on , they cry , plague on 't ! that has the mischief done ; they made poor wives their husbands blood to spill , and trembling youth their aged parents kill , they forc'd the son to stab his dearest mother , and caus'd one brother to destroy another ; some they put fast in stocks , then teach a brat to rip them , and make candles of their fat , how many virgins did they ravish first ? then with their hearts-blood quench their eager thirst ; some they did bury just unto the head , and left them on surrounding grass to feed . stuck fast on tender-●o●●● grave matrons were , and virgins hang'd up in their mothers hair , some with their ●nali gu●s out , were forc'd to run , about a tree until their ●●e was gone ; the mout●s o● w●●th● ministers they c●t , unto their ears . betwixt their jaws they put , a monstrous g●g , then 〈◊〉 romish coff , bid them go preach their mouths were large enough . and now thou ●eem●● the same thing to design , all their just liberties to undermine , by great tyr●o●n●ls power , yet once again , by whom so many protestants were slain , and barbarous acts to●merly done by him , to fill thy measure up unto the brim . alas ! who n●w can cast an eye on me , but must lament to see my misery , and what a sad condition i am in , by this v●●e strumpets wicked plots agen ? who hopes her craving appetite once more , to fill and glut with protestant bloud and gore , by those cu●●t furies . who did boast w●●h joy , they once two hundred thousand did destroy , we therefore pray as others did before , for a just sentence on this bloudy where . scotland . oh ! monstrous horror ! oh abhorred sink , of villany ! o bloudy thr at s that drink the bloods of innocents ! which oft they quaft , as freely as a common mornings ●raught ! thousands of mine were butchered by this whore , in that poor nation that has spoke before , the suff'rings of my guiltless nauves were equal with theirs in every title there , yet this blood-thirty curtezan of rome was not content , but tortured me at home , some burnt , some hang'd , some scourg'd , some banished , some drown'd , and some in dungeons murdered , a sinking grief forbids me to enlarge , or else with ease i 'de aggravate her charge , since gospel light did in my borders shine , she thirsted to destroy both me and mine , her imps all parts , like filthy locusts , fill , and such as they cannot delude they kill ; her vvolves put on the habit of my sheep , and in their folds destroy them as they sheep ; they have an art to work upon the weak , that they gods order should in pieces break , under pretences of reform'd devotion , they instigate the ra●ble to commotion ; that in those troubled waters they may fish , and bring about their long expected wish ; their cursed politicks have been employ'd to ruin those that they have so decoy'd . a thousand forgeries they do invent , to charge their plots upon the innocent , that ( whilst they act the rogues in masquerade ) poor guiltless saints their victims may be made , thus have i open'd something of my grief , and from the judge expect a quick relief . england . had i as many tongues at my command , as argus eyes or as briareus hands , scarce could in a century express one half of my unspeakable distress ! in every age i had some sons of light , that would discover romes egyptian night , yet they no sooner on the stage appear , but that her setting dogs like blood-hounds were upon the scent , and never le●t pursuit , until to death they did them persecute , my royal edicts this bold whore has broke , and on my neck clapt her tyrannick yoke ; vast treasures from my natives were extorted , and her exchequer to inrich transported . prodigious sums she yearly squeezed hence , for pardons , obits , annals , peter pence ) and through each land where she her triumphs led whole swarms of locusts priests and friers bred , these ( as the janizaries to the turk were faithful slaves still to promote her work , whilst to maintain these drones , she swept away the fat and wealth of nations for their prey . such as would not be by her witch-craft led , were tortur'd , murther'd , burnt or massacred , the papal beast could in a frollick tell , i was his fountain inexhaustible . she planted priests and ganymeds she rooted within my bowels , which the land polluted vvith such a pest of vile debaucheries , as pagans . turks , and infideis , outvies , she crushes any that her acts opposes , my kings she poisons , murders , or deposes ; some she deludes her soveraignty to own , and does instruct them to betray the crown , her lurking vipers menace me with storms , like egypts frogs in pestilential swarms ; she is so greedy nothing will suffice , unless i 'm made a general sacrifice . 't is known to all the earth how many ways , she martyr'd protestants in marian days . then was i made a dismal fiell of blood , vvhich run like currents of a swelling flood , she stirs the spaniard in a great bravado , for to invade me with his proud armado ; the hellish power treason she prepares , at once to blow up commons , kings and peers ; her hellish brands ( without a spark of pity ) consum'd to ashes my imperial city . my justices she does assassinate , for many years she has been carrying on a damn'd intreague for my destruction , and all the ways that satan prompts her to contrive my fall , she 's ready still to do , her spite and malice nothing will abate , it 's still more deadly and inveterate , dread providence shall ever have my thanks , that has discover'd her infernal ●ranks ; yea lately she much innocent bloud hath shed , and divers worthy men hath murdered , nay so insinuating too was she , that she perswaded his late majesty to tast of her intoxicating cup , vvhich he unto his detriment drank up , vvhereby the church and state were ne're o'rethrown only to humor cruel babylon : these with her other crimes , considered , i beg she justly may be sentenced . the evidence summed up . o gulph of horror ! o profound abiss , vvas ever mischief half so black as this ? thou monstrous whore , what language can express the boundless measure of thy wickedness ? throughout the earth thou hast such mischief wrought , as is amazing to a humane thought ; it would compel a heart of stone to melt , vvhen it revolves what protestants have felt . thy bloody fury and infernal rage , has persecuted them in every age , thou mad'st the magistrates their enemies , and all the tortures that thou could'st devise , thou didst inflict , as history to us shows , some thou didst hang by th' head , some by the toes , yea millions thou didst burn and broil on coles , and others starve to death in stinking holes . some of them thou didst cut in pieces small , and infants brains didst dash against the wall . upon their bodies thou didst tread like dung , thou hadst no mercy upon old or young ; by thy curs'd crew were women ravished , vvho then ( like butchers ) knockt 'em on the head , some had their eyes and tongues by thee pull'd out , some were made harborless and forced about to wander , till in vvoods and dismal caves , they found their woful and untimely graves , vvhat rocky heart but justly may admire , thy rage that made poor children to set fire , to fatal piles in which their parents dear , in cruel flames consum'd to ashes were ; thy wicked agents have some millions slain , vvho did endure the most inhumane pain thy bishops , monks , and fryers , could devise , vvhose blood to me for speedy vengeance cries . the ways thou took'st to free a soul from error , vvas unexampled flesh-amazing terror of horrid racks , whereon a man must lye , tortur'd to death , and dying cannot die ; accursed wretch ! didst thou not give commission , for to erect thy bloudy inquisition , that loathsom dungeon and most nasty cell , a place of horror representing hell ? where nothing is so plentiful as tears , where martyred protestants can find no ears to hear their cries and lamentable moans , nor hearts to pity their extorted groans , vvhere saints in torment all their days must spend not knowing when their sufferings will have end , thousands by thee were in bohemia slain , vvhose carkasses unburied did remain . thou mad'st thy vassals fall upon that nation , on no less penalty than their damnation , didst thou not promise upon that condition , to give them full and absolute remission ? the vilest wretch that on the earth has stood , you fully pardon'd if he 'd shed the blood , of one bohemian . o stupendious rage ! not to be parallel'd in any age ; but by thy self , 't was judg'd de alva's crime , that he destroy'd no more in six years time than eighteen thousand souls ; were they so few in the account of this blood-thristy crew ? but if the vvretch , ( de alva's ) bloudy bill come short in numbers , yet his hand did fill it up with torments ; dreadful to re●erse , the very mention cannot chuse but pierce a marble heart , make infidels relent torments that none , but devils could inven● but if all this was over little still , his predecessers did inlarge the bill : for from the time thy hellish inquisition did from the devil first receive commission , by cruel torments ( which they still retain ) there were a hundred fifty thousand slain , from that black season , when the hellish rage of jesuits acted on the european stage , in england , france , in italy , and spain , by thy accursed bloody hands were slain , nine hundred thousand souls or thereabout , ere many years had run their circuits out ; of poor americans by cruel spain . in fifty years were many millions slain ; the poor waldenses whose enlightned eye , thy filthy whoredoms quickly did espy , thou hast with raging persecutions rent , and murder'd parents with their innocent and harmless babes . thy more than barb'rous crew , their cursed hands did in their bloud imbrew , at once were eighty infants famished , and many thousands basely murthered . when some have fled into obscurest caves , thy villains made their hiding place their graves , what part of europe , now can make their boast , and say they have not tasted ( to their cost ) of thy malignity ? what shall i say of germany , whose marty'd spirits pray for speedy vengeance on thy cursed head ? that sea of blood thou hast in ireland shed , cries night and day for justice ; now i fix my serious thoughts upon black sixty six ; thou bloudy strumpet , how canst thou repair the loss of englands great imperial chair ? how many rich men were to beggars turned . when that brave isle's metropolis was burned by thy accursed fire-brands of hell , incarnate devils without parallel ? brave merchants of their great estates bereft , to day rich men , to morrow nothing left ; their wives and children quite forlorn became , their substance all consumed in the flame . but to conclude ; i have not yet forgot thy powder treason , nor thy modern plot nor all thy dismal villanies that were done in the meri●dolian massacre , should i but recapitulate thy charge , and speak of all thy villanies at large , 't would fill vast volumes ; often did i see the lord of life was crucified by thee , when his dear members blood by thee was shed , numberless numbers basely murthered : yet still thou hast the impudence to say , that thou art innocent ev'n to this day , yea thou proceedest as thou hast begun , and lately a great monarch hast undone , whom thou didst so delude , that he did try t'inslave us under romish tyranny , and probably thou hadst attain'd thy end , but that god did to us deliverance send : and did defeat thy hellish enterprize , throwing thee down , that sion might arise ; yea thy espousals thou didst often break , canst thou deny it ? shameless , strumpet speak . babylon . " i am the mother church , and hence deny " that filthy name i am indicted by , " the odious epithet of scarlet whore " is daily laid unjustly at my door ; " i am christs church , his spouse , and only love , " his undefiled one , and spotless dove : " pray then forbear the sentence , look about " to find that whore , and grand delinquent out , " bold hereticks who never would adhear " to the true faith and apostolick chair , " have born my just rebukes , some more , some less , " as was their pride , rebellion , wickedness . judge . thou graceless wretch thou art berest of shame how dar'st thou thus deny thy proper name ? christ's church his members never did annoy ; nor persecute , and millions thus destroy . 't is to no purpose for thee to dispute , for all thy forgeries i can confute , i am thy judge , and never will pass by thy horrid acts and bloody villany . the time 's at hand when i 'le fullfil my word , and in just fury draw my glittering sword , my frown shall make thy proud foundation quake , and all the pillars of thy house i 'le shake . dost think because i did forbear so long , that i will not revenge my childrens wrong ? what i resolve to do , or will command , no pope , nor devil ever can withstand , he that presum'd great monarchs to depose , shall soon be tumbled down by some of those whom he so crusht ; from hell he did ascend , and thither shall be flung down in the end , he 'l surely fall and never rise again ; the hope thou hast of him is therefore vain , there 's no recalling of the sentence gone , thy execution day approaches on . truth . most glorious judge since this bold whore denies her filthy lewdness , and adulteries , let me but prove it , and proclaim her shame , 't is known that i a faithful vvitness am , it has been evidenc'd by vision clear , that some strange monster should on earth appear ; which by imperfect views did first amaze sagacious minds , when they on it did gaze , which made mens judgments to divide asunder , to see an object of unusual wonder . a woman ! city ! and a scarlet whore ! the like on earth was never seen before ; a vvoman in her pompous glory drest , and sitting on a monstrous horned b●ast , who is decyphered by prodigious things , his very horns ( explain'd ) are crowned kings ; and then this mighty vvonder to compleat , she 's placed on a seven hilled seat , she 's stil'd a vvoman and a vvhore , because , she once submitted to enacted laws , as other vvomen do , when they do wed a husband , and enjoy a marriage bed ; and who this woman is ▪ shall now be known , her proper title is ( great babylon ) vvho in great pomp and royal state doth ride , excelling haughty jezebel in pride , vvho in our modern times hath boasting been , that she rules all men as a mighty queen , trampling on kings and crowned potentates , commanding kingdoms , common-wealths , and states , requiring subjects blindly to obey , pressing the beast , and horns to kill and slay , at such a rate , as that all christendom , like butchers bloudy shambles are become . if by this mark she is not understood , neither by garb , beast , actions , or by blood , to other ways of proof , i 'le quickly come , and shew this whore to be the church of rome . the woman which th' apostle john beheld , arayed in purple , and in pomp upheld , by that blasphemous , scarlet-colour'd beast , that was with gold , and stones of value drest , holding a cup full of abominations , and black pollutions of her fornications , that with great kings adultery commits , and on a sev'n-hill'd habitation sits ; * the holy angel of the lord explains , that 't is the city which so proudly reigns over the kings of th' earth ; but all these notes , ( and what besides the blessed spirit quotes ) with papal rome exactly do agree , she therefore must this bloudy strumpet be ; if all the marks of this great whore are given , will not meet any where so plain and even , as on the church and people i did name , then certainly she is the very same ; for it is evident that there is none , may be so fitly stiled babylon . 't was she that took the word of god away , and by a string of beads taught men to pray ; she rob'd the laity of the blessed cup , and spoil'd the feast where children came to sup , at the lords table , where they us'd to mind the blessed things their saviour left behind , she did set up her superstitious mass , as rank an idol as yet ever was , commanding adoration to be given , of equal honour with the god of heaven ; imposing vows , unwarranted traditions , implicit faith and thousand superstitions ; pretended miracles , apparent lies , damnable errors , and fond fopperies ; she clogs the conscience , and to make all well , boasts all her dictates are infallible . did babylon the burning work begin , make a hot furnace ? thrust gods worthies in ? this church herein hath driven such a trade , that thousands , broiling martyrs she hath made , she sets the pope above the holy one , the great jehovah and his blessed son. t is she declares him universal head , 't is she forbids the bible to be read . 't is she that first did from the faith depart , 't is she that wounded sion to the heart , 't is she hath been the occasion of all evil , 't is she advanc'd the doctrine of the devil , 't is she that taught her sons to swear and lie , to vouch ▪ great falshoods , and plain truths deny , 't is she that did forbid the marriage bed , whilst her vile clergy such ill lives have led ; was it not she that canon did create , commanding people to abstain from meat , which god gave licence unto all to eat ? that all may know we do to rome no wrong , a little book will publish'd be ere long , that will make it most evident and clear , that only papal rome's intended here ; if from this charge she can her self defend , then may she make the judg and law her friend , or if she can produce another tribe , to whom we may this character ascribe , vvith greater clearness than we do to her , vve will consent her sentence to defer . judge . rome , since thou canst not make a fair defence , and shew to all the vvorld thine innocence . 't is very evident that all these things , have been fulfilled , on kingdoms and their kings , and now if there no other people be , that did the like , then thou alone art she ; let thy denials trouble men no more , thou only art the bloudy scarlet whore , therefore in justice i at length am come , ( being long provokt ) to pass thy final doom . the sentence . rome ! thou hast been indicted by the name of mystery babylon , mother of harlots , scarlet-coloured whore , false church , and pretended spouse of jesus christ ; and thou art found guilty of all the horrid and prodigious crimes following : that thou didst apostatize from the holy religion of god and his son jesus christ ; and didst advance the pope or man of sin , and hast sacrilegiously attributed and given to him those names and titles which belong only to god , and the great er●a●●el , magnifying his decrees in wicked council , above the laws of god , and hast made void the laws and constitutions of the gospel ; making the church national , and forming whole kingdoms into one universal church . thou hast insinuated thy self into the courts of the emperors , kings , and princes of the earth , perswading them to comm●t fornication and idolatry with th●e , to the utter r●in and destruction of many of them , as well as of several peers , noblemen ▪ & others , of all ranks and degrees . thou hast contrived innumerable treasons , rebellions and s●ditions ; thereby endeavouring to betray kingdoms a●d states , and to subject them to the pope and see of rome . thou hast laboured to corrupt and debauch all nations by countenancing and allowing stews and ●othel-houses , where filthy and abominable sodomy , and adulteries are pra●ti●●d ; hast murthered the best of men , even the saints of jesus , putting them to all manner of cruel tortures and deaths , that with the devil's assistance could be invented ; ripping up women with child , causing thy villanous sons to ravish chast women and virgins , and then barbarously murthering them . thou hast burned thousands alive , roasted many on sp●●s , thrown worthy christians into furnaces of boyling oyl ; blown their heads in pieces with gun-powder ; fleaing off their skins alive ; starving several to death , and exercising on them abundance of other hideous torments . thou hast made wives to be widdows , and children e●therleis , towns and cities to be without inhabitant ; hast burned famous cities , and destroyed dive●s countries by fire , sword , and other lamentable devastations , and hast endeavour'd to enslave others , by depriving them of their just and good laws , liberties , and properties . thou hast not only murder'd the bodies , but likewise the souls of multitudes of people . in short , thou hast been guilty of shedding a mighty mass of innocent blood , by cutting off millions of men , women and children without cause , and many other unspeakable enormities hast thou committed . for all which horrid crimes thou hast been legally indicted and tryed , and against which thou hast made no defence : and therefore by the laws of god , nature and nations , thou ough●est to be punished according to the following sentence . thou shalt be thrown off the ten horn'd beast in every kingdom whereon thou hast sate , and all the 7 vials of god's wrath shall successively be poured out upon thee , by the angel , out of the temple , till thou art utterly consumed from off the face of the earth — the horns or powers of the nations which thou hast deceived ( with the swords of good men ) shall destroy thee , death , mourning and famine shall come upon thee in one day , and thou shalt be utterly burnt with fire . amen , hallelujah . an hymn of praise upon babylons fall , grounded upon , revel . 19. 1 , 2 , 3 , 4. rouse up , my muse , attend and hear what melody is in mine ear , for sions joy is at the door . great babel howls , and is in pain , now falling is that bloudy whore ; and never more shall rise again , the saints and all that dwell on high , sing allelujahs constantly , that haughty city called great , which boasted of her lofty seat , is on a sudden now brought under . she prostrate in the dust does lye , hearken ; i hear a mighty thunder , which no good man doth terrify , for babels fall'n ; and saints now sing , sweet allelujahs to their king. out of the throne , voices descend , as if they would the heavens rend , with praises unto god on high , for he 's come forth in dreadful ire , and hath the vvhore judg'd righteously , to be consum'd in flaming fire , they hallelujahs sing amain . nay heark ! they double them again . see! how her smoak does fill the air , whilst harpers sing and merry are , and with one voice loud praise proclaim , to god the lord ornnipotent , ah! how they magnify his name , with th' highest strains they can invent , again they hallelujahs sing to god and christ their glorious king. yet this joy's only in one isle , which babel lately strove to spoil , scituate in the northern sea. that heav'n has sav'd from bloudy rome . could ireland too asjoyful be , would god in mercy to them come , how would it add unto our joys , our hallelujahs , and our praise . a happy land thou seem'st to be , and greater glory shalt thou see . if by repentance thou dost fly to god in christ by faith and pray'r , and cast off all iniquity . for god will then remove thy fear , and then thou shalt have cause to sing sweet allelujahs to thy king. poor ireland and france also , e're long shall triumph as we do ; for god will quickly crush his foes . their bloud like water out he 'l pour , their flesh shall feeding be for crows . and the great whore shall be no more ; that allelujahs may be sung throughout the earth by old and young . now god omnipotent will reign , who will the pride of nations stain , and make his pow'r and glory known ; his son he 'l set on sion hill ; his enemies shall be overthrown , he will the earth with glory fill ; in th' heights of sion we shall sing sweet allelujahs to our king. sighs for ireland . o lord who hast such wonders wrought of late as well as formerly ! and down with vengeance now hast brought thy churches bloudy enemy ; oh! look upon poor ireland , and save them with thine own right hand . lord bless our king ; and as he 's great , let him be likewise just and good ; his enemies , o lord defeat ! vvho greedily thirst for his blood : oh! be his guard continually , from workers of iniquity . shall england thus triumph and sing , vvhilst ireland still does bleeding lye ? ah! this is an afflicting thing , it wounds our souls , and makes us cry , to ireland , lord , send help we pray , ah! succour them without delay . unite us here , and make us one , and let our mutual love appear , let 's never into fractions run , and then our foes we need not fear , whilst protestants united be , no dread of rome or popery . the sun on us begins to shine , lord ! let it break forth more and more , and by that mighty pow'r of thine , confound our foes as heretofore ; arise o lord , let ireland be , reliev'd with speed and sav'd by thee . these days in england seem to us , as pleasant as the flourishing spring , oh ' let them still continue thus ! prevent our foes ; preserve our king ; thy people , lord , in ireland redeem with thy out-stretched hand . when we for darkness look't , and night , at evening ●yde we did behold the sun broke forth with glorious light , as in the scripture 't is foretold . o're ireland , lord , thy beams display , like to the dawning of the day . let not our sun eclipsed be , nor clouds of darknes , interpose between great britain , lord , and thee . since thus in mercy thou art rose : from ireland let 's good tydings here , that thou likewise art risen there . let not thy glorious sun appear to lighten only these dark parts ; but let the nations , far and near , thy gospel-light have in their hearts : from ireland , lord , all clouds expel , oh , pity there thy israel . let light and glory there break forth , and popish darkness thence be gone ; that all good protestants on earth in the truth , may be joyn'd in one : on ireland , lord , compassion take . their sorrows we our own would make . let the french tyrant , thy great foe , the scourge and plague of christendom , receive an utter overthrow ; ah! quickly let his downfall come ; those vile usurpers , lord , abase , and pity there , thy childrens case . let france , and spain , and germany enlightned be ; and let them see the folly of idolatry : from babylon , lord , make them flee , because her judgment now is come , and they thereby may 'scape her doom . let christendom new christened be , ( why should they still believe a lye ? ) and not on names depend ; but see the great deceits of popery : christ's name no good at all will do , unless they have his nature too . let thy blest gospel grow and work victoriously in every place ; let tartars , and the ignorant turk enlightned be with heavenly grace : poor ireland , lord , relieve with speed , for whom our hearts do almost bleed . send forth thy light ev'n like the morn , that it o're all the earth may fly , from cancer unto capricorn ; that all lands , which in darkness lye , may see how they have gone astray , and be reduc'd to the right way . the fulness of the gentiles now bring in ; and give them all a call , that they may unto jesus bow , and under his dominion fall : that popish pow'r , which do's annoy poor ireland , lord , do thou destroy the gospel-tydings , and good news of jesus christ the saviour , declare to the hard-hearted jews , and their strong unbelief o're-power : oh let the gospel on them shine , for abraham's sake , that friend of thine . the saints be'ng many members join'd , one body make ; the head thou art ; lord , let them have one will , one mind , let this one body have one heart : then shall i see a blest increase of sion's glory ; israel's peace . out of all nations under heaven expel thick darkness , lord , away ; let power to thy saints be given , that all may thee and them obey : mean while , let these three northern lands united be in sacred bands . let holland likewise happy be , 〈◊〉 those great sev'n ; preserve these three . finis . notes, typically marginal, from the original text notes for div a47473-e2910 * lev. 20 ▪ 10. deut. 32. 36. * rev. 17. 18. christ alone the way to heaven, or, jacob's ladder improved containing four sermons lately preach'd on genesis xxviii, xii : wherein the doctrine of free-grace is display'd through jesus christ : also discovering the nature, office, and ministration of the holy angels : to which is added one sermon on rom. 8, 1 : with some short reflections on mr. samuel clark's new book intituled scripture justification / by benjamin keach. keach, benjamin, 1640-1704. 1698 approx. 244 kb of xml-encoded text transcribed from 61 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a47437 wing k53 estc r24422 08180412 ocm 08180412 41018 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47437) transcribed from: (early english books online ; image set 41018) images scanned from microfilm: (early english books, 1641-1700 ; 1233:11) christ alone the way to heaven, or, jacob's ladder improved containing four sermons lately preach'd on genesis xxviii, xii : wherein the doctrine of free-grace is display'd through jesus christ : also discovering the nature, office, and ministration of the holy angels : to which is added one sermon on rom. 8, 1 : with some short reflections on mr. samuel clark's new book intituled scripture justification / by benjamin keach. keach, benjamin, 1640-1704. [2], 116 p. printed and sold by benja. harris, london : 1698. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng clark, samuel, 1626-1701. -scripture-justification. bible. -o.t. -genesis xxviii, 12 -sermons. bible. -n.t. -romans viii, 1 -sermons. 2005-04 tcp assigned for keying and markup 2005-12 spi global keyed and coded from proquest page images 2006-11 ali jakobson sampled and proofread 2006-11 ali jakobson text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion christ alone the way to heaven : or , jacob's ladder improved . containing four sermons , lately preach'd on genesis , xxviii . xii . wherein the doctrine of free-grace is display'd , through jesus christ. also , discovering the nature , office , and ministration of the holy angels . to which is added , one sermon on rom. 8.1 . with some short reflections on mr. samuel clark's new book intituled , scripture justification . by benjamin keach . acts 5.31 . him hath god exalted , &c. london : printed , and sold by benja . harris , at the upper-end of grace church-street , next corn-hill . 1698. page 60. line 5. r. climb up . p. 62. l. 28. bl●● out in . p. 71.72.73.77 78. several lines shoul● have double comma's , being citations , and so i● 2 or 3 other pages . in the medium , &c. p. 3● ▪ l. 22. for federally r. decretively . the epistle dedicatory . to the six churches of believers , baptized upon the profession of faith in hampshire , and to their respective elders and deacons ; viz , at south-hampton , mr. richard ring pastor ; at christ-church , mr. humphrey richards pastor ; at ringwood , mr. nath. lane , pastor ; and at , and near white-church , mr. richard kent , and mr. joseph kent elders ; at lymington , mr. john ramsey pastor ; at gosport , mr. john webber pastor ; grace , mercy , and peace , from god the father , and our lord jesus christ , be multiplied . honoured and beloved , i being lately cast among you by the providence of god ; and being refreshed by seeing , and beholding your order , vnity , love , and holy zeal for god and religion , together with that kind reception you gave me , have , as a token of my respects , dedicated these insuing sermons to you ; some of you also giving incouragement for the publication of them . that which i desire of you ( which also i have hinted in letters to you , since i returned to london ) is that you would labour to strengthen one another's hands , not only by your mutual prayers , and by assisting one another , but also that you , by your respective messengers do meet together one or twice in the ●●ar , to know each other's estate , and wherein you may be further serviceable one to another ; which may prove many ways to your advantage : 't is matter of great joy , to see how you are united in one spirit , both in matters of faith , and practice , tho' satan hath indeavoured to disturb the peace of some of you ; but may be god suffered it , that such that are approved might be made manifest . the lord increase your numbers , and cause you to flourish like the palm-trees . now , that which remains for you ( the churches of jesus christ ) is , that you shew your love , and holy zeal for the support of your painful and faithful pastors , and incouragement of such gifts that you may have amongst you , by helping them to what learning they may be able to attain unto , for their better accomplishment for the minister● ; and by removing one gran● discouragement , by a faithful indeavour to support your presen● ministery by a comfortable gospel-maintenance , as god hath ordained , to the uttermost of your ability ; by which means a●so , you will acquit your selves of that common charge cast upon the baptised churches , viz. they starve their ministers ▪ how should they provide bread for your souls should they be le●● to the cares and incumbrances of this life , in providing brea● for their own families ; but since you have received it as your undoubted duty , to discharge them from all worldly business according to your abilities , i need say no more to this . lastly , let me exhort you all to strive to continue in love and vnion , and adorn your sacred profession , 〈◊〉 a holy conve●sation ; and by dying to this world , and so to prepare for t●● coming of our lord , which now draws very near : the virgin● i fear are asleep , but sad will it be with some , if the midnight cry should find them so to be ; as to these sermons , i shall say b●● little , not knowing they deserve such a publication , tho' i ha●● been pressed to do it , yet i hope with the blessing of god , they m●● be of profit to some ( as you have assured me others of my form●● poor labours have been to many , ) and if i know my own hea●● that it is which incourages me still to write ; for some other ways i have reason enough to throw away my pen , and nev●● write more ; but since god gives me incouragement , i shall litle regard those discouragements from men , but if this way do too much , i am certain some others do too little , who i kn●● are far more able , and better accomplished to write than i , b●● where god gives but two talents , he requires but the improvement of two ; the substance 〈◊〉 of these sermons some of yo● heard . the good lord bless you all , and establish you in the doctrine of free justification , by christ alone , and in all other fundamental truths , and that you may be kept from all extreams ▪ you will perceive in the latter part of this treatise how sata● is laying his ax at the root or foundation , &c. many errors and heresies abound in these evil days , the lord pour out more o● his spirit , and ●ndow you and i , with that precious grace o● humility ; that we may be even cloathed therewith , and no● judge & censure one another , who all hold the head . to conclude let me beg a remembrance of me in your prayers , who hope i shal● never forget you whilst in this tabernacle , and shall subcribe my self your servant in the gospel . ●orsly-down , nov. 4th . 16●7 . benja . ke● christ alone the way to heaven : or , jacob's ladder improved , &c. sermon i. genesis , xxviij . xij . xiij . 1. and he dreamed , and behold , a ladder set upon the earth , and the top of it reached to heaven : and behold the angels of god ascending and descending on it . 2. and behold , the lord stood above it , and said , i am the lord god of abraham , thy father , &c. jacob having got the blessing , was sent away by isaac his father , and it is said verse 10. that he went from beersheba , and went towards haran . and night coming on , he laid himself down to sleep , tho' he had but hard lodging , for he took of the stones of the place , and put them for his pillow . v. 11. and he dreamed , and behold a ladder , &c. jacob was like to meet with great trouble , being forc'd to fly for fear of his life ; ( esau being inraged against him , first for getting his birth-right ; and now also his blessing . ) god no doubt gave him this dream to succour and comfort him in his journy ; and not only so , but to discover a greater good to him than his present support ; even to make known by this dream , the messiah that should proceed from his loyns , by whom he , and all his true seed should ascend to heaven , and be with god for ever . in my text are two things to be noted . i. a vision : viz. he saw a ladder , the top reaching to heaven . ii. an oracle , or voice from heaven ; god spake to him saying , i am the lord thy god , &c. it may be necessary to speak a little briefly by way of explication , and chiefly to shew what may be either primarily , or more remotely , or subordinately signified , or held forth by this ladder . 1. i understand by this ladder directly , and primarily is meant our lord jesus christ : nor am i alone in this respect ; for divers learned men hint the same thing ; among which i might mention our late 〈◊〉 upon the holy bible , on the place , be●●● by reverend mr. pool . he says , this ladder represents christ , by whom heaven and earth are united ; who is called the way to heaven , which this ladder was . moreover , very evident it is , that our saviour himself refers to jacob's ladder , joh. 1.51 . speaking of himself and of the angels ascending and descending upon , the son of man. 2. but more remotely or subordinately it may refer ( as some think ) to the church of christ : some being on earth , and others in heaven ; of their going from earth to heaven ; and as thus , it may represent god's special providence , and care of jacob , either personally considered , or mystically i. e. the whole church , bearing the name of jacob who by degree● . thro' the providence and blessed favour of god , and ministration of the angels , ascend from a low state , to an exalted state , or from a state of grace on earth , to a state of glory in heaven . it may represent ( saith mr. pool ) to jacob , the providence of god ; who though he dwells in heaven , extends his care , and goverment to the earth ; and particularly maketh use of angels as ministering spirits , for the good of his people ; who are not idle but always in motion . behold a ladder , &c. ] this word , [ behold , ] hath various acceptations ; sometimes it calls for observation , and attention ; and sometimes for admiration ; behold what manner of love is this ! &c. it may referr to both these in my text : such a ladder , the foot standing upon the earth , and the top of it reaching to heaven , calls both for diligent attention , and observation ; and also for the highest admiration . the second branch of this vision is , that of the angels of god ascending and descending upon this ladder ▪ or upon the son of man : verily verily i say unto you , hereafter ye shall see heaven open , and the angels of god ascending , and descending upon the son of man. there are two things to be noted . 1. the persons mentioned . 2. the motions of the persons . 1. the persons mentioned are the angels of god. 2. the motion of these persons , they ascended , and descended , reciprocally upon this ladder ; that is , upon christ , either personally , or mystically considered ; and as one observes , when they are said to ascend , they minister to christ personally considered ; and when said to descend , they minister to christ mystically considered : i.e. to the church . how the angels minister to christ , and to his church , i purpose to speak unto , and open that in one sermon upon this text , and shall therefore speak no more to it now . and behold , the lord god stood above it . in our text this word [ behold ] is thrice repeated , which doubtless may den●te the important matter signified thereby . by the [ lord god , ] i understand , god the father , who is represented above it , as the contriver and maker of this mystical ladder ; who indeed prepared the body of christ , and so found out this wonderful way to heaven ; and said , i am the lord thy god ; that is in christ , i am thy god , or a god in covenant with thee jacob , and with all thy true spiritual seed , who strive to ascend up to me by this glorious medium : for doubtless , god the father being above it , it doth also denote ; that this ladder is the only way to the father ; no man cometh to the father , but by me . so much by way of explication . i. observ. ] god knows how ( even by dreams ) to instruct and comfort his people . the apostle saith , that god at sundry times , and in divers manners , spake in times past unto the fathers by the prophets . sometimes by angels ; sometimes by special inspiration ; sometimes by visions , and sometimes by dreams ; in a dream , in a vision of the night ; when deep sleep falleth upon men , in slumbring upon their beds , then he openeth the ears of men , and sealeth their instruction . i shall speak a little as to dreams , in general , of wh●el● there are three sorts . 1. natural dreams . 2. diabolical dreams . 3. divine dreams . 1. some dreams are meer natural dreams ; and these may arise from the temperature of the body ; melancholy , and flegmatick persons , have their special dreams ; so have those that are of a sanguine , or of a cholerick complexion : the first , as naturalists observe , are inclined to dream of things ●en●ing to sadness ; perhaps of death , of graves or of dead men. the second , of sottish things . the third , of pleasant and delightful things . the fourth , of war , blood , contention ; or of fighting , and wranglings . 2. a dream cometh through multitude of business ; commonly ( as mr. caryl observes ) a man dreams at night of what he hath been doing in the day , as experience shews . 3. natural dreams , some affirm are caused by the diet , or food which we eat , some meat , especially inclining to some special thoughts and dreams . 4. as the same author noteth also , natural dreams arise from vehement affections , to , or desire of , what we want ; the prophet signifieth ; the hungry man dreameth he eateth , and the thirsty man dreameth he drinketh : these are called natural dreams because they arise from natural causes ; or the rise of them are seated in nature . secondly , there are some dreams that are no doubt diabolical , or arise from the injections of the devil ; i am subject to think , but few godly christians , but by sad experience may find they at some times have been afflicted by filthy or hateful dreams , dreaming of such things which their souls abhor ; ask them , and they will tell you : the devil well knows what corruptions are in our hearts , or in the unregenerate part ; and if god restrains him not , he may work upon , and stir up those evil humours when we are asleep : take mr. caryl's words ; satan is skilful and diligent in soliciting our lusts and corruptions both day and night , both sleeping and waking : yea , the devil can inspire false doctrines and opinions by dreams , as well as provoke to wicked practises of such dreams : if there be among you a false prophet , or a dreamer of dreams , &c. false prophets had many dreams ; and as the good prophets had their dreams from god , so the false prophets had their dreams from the devil . all diabolical dreams are either dreams of lies , or falshood , like satan himself ; or else , filthy and defiling , for he is an unclean spirit . thirdly , there are some divine dreams . dreams are of three sorts , saith reverend mr. perkins : — natural , arising from the constitution of the body . diabolical , such as come by the suggestion of the devil . divine , which come from god. some dreams may be called divine dreams ; 1. because they arise immediately from god's spirit ; it is the divine spirit that injects those thoughts into our hearts whilst we sleep . 2. because the subject matter of them is divine , spiritual , or heavenly ; god speaking hereby unto us , and sealing up either instruction , reproof , or comfort to our souls . mr. caryl notes five messages god sends men by dreams , which take as followeth . first , to reprove , or admonish : thus god dealt with abimelech in a dream , that he should not meddle with sarah ; and with labon , that he should not hurt jacob , or hinder him in his journey back to his father's house . secondly , god sends dreams to instruct and inform : there are teaching dreams , as that of joseph was , not only to shew him what to do about mary his espoused wife , but to instruct him about the great mystery of god manifested in the flesh , to save lost man. thirdly , dreams are sent for support , and consolation in time of trouble . [ thus he cites jacob's dream in our ●ext ; ] god ( saith he ) comforted jacob by that dream when he was in a desolate condition , and a●sured him of his presence ; but no doubt in it was contained as much instruction as of consolation . fourthly , some dreams are sent of god upon a sad message , to afflict and terrify ; job be moaned his sufferings and sorrows by such dreams : when i say my bed shall comfort me , my couch shall ease my complaint ; then thou scarest me with dreams , and terifiest me through visions . fifthly , god fore sheweth by dreams , what shall come to pass : he reveals his own counsels as to future providences , by dreams and visions , the seven years of famine were revealed to pharoah in a dream : and the great things of the church , and of the world too , were revealed to daniel in a dream . there are some who affirm that a man is never in a sound , or deep sleep when he dreameth ; which certainly is a great mistake : for doth not the text say , that a deep sleep fell on abraham when god by a dream revealed to him what should become of his posterity , and how they should be in egypt four hundred years . i find that divines give several reasons why god used to apply himself to man by dreams ; or this way speaketh to him : of which mr. caryl gives five reasons : 1. because in sleep , man is ( as i may say ) at best leisure for god to deal with him ; he is not so busy nor distracted , or hurried with the affairs of this life : some men are so fill'd with earthly thoughts whilst awake , that they have no time , no leisure to hear what god hath either by his word , or by conscience to say unto them . 2. because when they are awake , they are ready to debate and discuss what they receive by their own reason , we are subject ( as he observes ) to logick it with god , or use arguments to avoid sharp convictions darted into the mind : but in sleep we take things barely as offered , without reasonings , or disputings against it . 3. because in sleep , when all is still and quiet , that which god represents to us , takes more with the soul , and leaves a deeper impression upon the mind of man ; for common experience teacheth us how dreams , ( and specially some ) stick ; and how those apprehensions which we have in our sleep dwell with us , and abide in our memory , when awake : nay , perhaps some remarkable dream we had twenty , thirty , nay , more than 40 years ago , are still fresh in our minds , we finding it was of god and full of instruction : as i could tell you of one i had when young ; a discovery to me of those great troubles and sorrows i should meet with , i thought i was with the lord jesus , and he gave me a touch , and bid me follow him ; which i did , tho' i saw no form ) and he spake to me , and told me , i should suffer hard things for his sake ; and soon after my trials began , which were known to many , tho' this was between 30 and 40 years ago , yet is as fresh in my memory as if not above a year since . 4. because the lord hereby would clearly shew his divine skill in teaching and instructing man ; or that he hath a peculiar way or art in teaching : he teacheth so as none of the wise masters of learning were ever able to teach and instruct their schollars ; there was never any man could teach another when asleep ; they that are taught ought to be more than awake , they ought to exercise all their senses , care , and diligence ; but now god is such a teacher , such an instructor , that when we are asleep , nay in a deep sleep , he can convey instruction , and teach us his lessons : this surely doth magnifie his skill , divine wisdom and power : who but god can teach thus ? as he can give a heart t● understand , and can give understanding to the heart of man , so he can teach us and discover himself , and 〈◊〉 up instruction to us when we are asleep . 5. it may also be , because god would hereby assure us , ●hat the so●l is a distinct essence , and hath it 's distinct operations from the body ; and that even death it self cannot deprive the soul of man of it's working ▪ for what i● sleep but a kind of death ? sleep is a short death , and death is a long sleep . now , when the bo●● is ( as it were ) laid aside , the soul can go to work when the body lyes like a block , and stirs not ; the soul can bestir it self , and act about many matters , and run it's thoughts to the utmost ends of the earth without the help of the bodily organs , or powers ; yea , raise up the thoughts to the highest heavens , in blessed intercourse with god himself . there is no need to prove matter of fact that it 't is so : what night , with reference to some or other , doth not utter this point of knowledge ? nor , need i ( saith the same author ) stay to prove that this is [ if not a demonstrative ] yet a very probable argument of the distinct substantiality of the soul from the body ; namely , it 's operations when the body [ with all it 's proper and peculiar faculties and powers ] is asleep , and contributes nothing to those operations : and tho' it may be objected , that irrationa● creatures may have dreams ; yet their dreams do , no doubt , differ as much from those of men as themselves do . to this effect caryl , and other learned men speak . 1. but from hence i would not have people to regard all sorts of dreams ; especially considering as i hinted before , satan hath such power admitted him , as sometimes to suggest evil and pernicious thoughts into our minds when we are asleep ; some dreams being diabolical , and others arising from natural causes , and are vain , and ridiculous . 2. it therefore ought to be considered how we may know divine dreams from others : and this be sure of , that whatsoever dreams tend to draw the soul from god , or to imbrace any notion , or doctrine that is repugnant to the word of god , is not divine ; not from god , but from the devil . 3. moreover let no person now expect god should speak unto them by dreams or visions ; for tho' he did so frequently before christ came , yet now , in these last days , god hath spoken unto us by his son ; and we have a more sure word of prophecy : god now , [ as reverend perkins notes ] doth not usually speak to us by dreams , yet he being a free agent , may so do if he please ; and no doubt , sometimes he doth thus speak [ tho' not commonly ] for the instruction and consolation of his people . yet let a●● take heed they are not deceived by dreams : luthe● observes how many in his time were deluded b● dreams , and visions ; which they falsly attribute● to god , as the immediate author of them , and fro● hence prayed earnestly about two things . 1. that god would give him a good understanding of the scriptures , and of his mind revealed therein . 2. that he would not send him dreams or visions , yea , [ saith he ] i contracted with god that h● would not : brethren the holy scriptures are those sacred oracles by which god speaks to us , and 〈◊〉 them i● contained all things which are necessary for us to know as to faith , and practice ; being sufficient to make every man wise to salvation thro' faith in jesus christ , and perfect , throughly furnished unto all good works : therefore certainly such that are not satisfied to adhere to the holy scriptures as a sufficient rule in all points of faith , and practice ▪ but desire god to speak unto them by dreams , o● visions , are deluded by satan , and do thereby cas● great contempt upon the holy scriptures . but no more as to dreams in general , we will now come to this remarkable dream , and vision jacob had : and behold a ladder , &c. ii. observ. ] the lord jesus may fuly be compare● to a ladder that is set upon the earth , and the to● of it reaching to heaven . this proposition i shall open god assisting . — and , first , i shall run a parallel between jesus christ , and jacob's ladder . and shew that christ may be compared to jacob's ladder . in respect both of his person , and offices . now , before i proceed i know not , my brethren , why we may not run the parallel so far as there is a clear parity , and it is consistent with the analogy of faith. 1. a ladder is the contrivance of the wisdom of man , for the reaching , attaining , or doing of some thing which the author designed thereby to do : so jesus christ as mediator , god-man in one person , is the rare and wonderful contrivance of the infinite wisdom of god , for his attaining , or accomplishment of his own most glorious design , and purpose , which is the glory and exaltation of his own name , and the salvation of his elect , who on this mystical ladder must ascend to heaven . 2. a ladder is a proper means , or medium to attain to that thing , or accomplish that work which it was contrived , or made for , and possibly , without which medium it was impossible for the person to reach to that thing , or do that work which he designed , and purposed to attain unto , or to accomplish , and bring to pass : so jesus christ is the only way , and means which god hath found out to bring us to heaven . the builders of babel thought to get up to heaven by a contrivance of their own , even by erecting a mighty tower , the top of which ( they said ) should reach to heaven ; but they were soon confounded : and like to them mystery-babylon hath sought out other ways to heaven , then by this mystical ladder jesus christ ; they think to get justification , and eternal life by their own good works , and by other sacrifices ( then by the one sacrifice of the cross ) which they offer up for the living , and the dead ; but they are but babel-builders ; even blind , and deceived wretches , whom god hath confounded , and will confound : brethren , there is no other way nor means to obtain eternal life , but by jesus christ alone : i am the way , the truth , and the life ; no man cometh unto the father but by me : jesus christ went to heaven , as our blessed head , and representative , by his own blood ; by his own blood , he entered in once , into thy holy place ; to shew that there is no other way by which sinners can go to heaven this only suiting with the wisdom of god , and every ways answering his own glorious purpose and design in manifesting , and magnifying the glory of all his blessed attributes , and making the law honourable by christ● fulfilling all the precepts thereof , and bearing the penalty of it , to free us from the curse thereof : some think to get to heaven by a sober , moral life ; others by their own faith , and inherent holiness , and obedience to the precepts of the gospel , but in opposition to all these 〈◊〉 , christ is the way● it is by his righteousness alone , we are justified in the sight of god , his perfect obedience to the law , is our title to eternal life , and by his death ( who bore hell pangs for us ) we are delivered from everlasting wrath , and condemnation ; neither is there salvation in any other : for there is no other name given under heaven , whereby we must be saved ; for either soul or body , there is no other person , no other sacrifice , no other righteousness , no other way , or thing : but by this mystical ladder jesus christ alone , by which we can be saved . 3. a ladder must be long enough to to reach the thing desi●ed : now jesus christ , in respect of his two natures , is prepared so by the wisdom of god , that in his person he may be said to reach from earth unto heaven . 1. as touching his humane nature , which is the f●ot of this ladder ; this stands as it were upon the earth : — and , 2. as touching his divine nature , which is the top of the ladder ; this reacheth unto heaven ; and in these two natures in the person of christ , we have what is represented by jacob's ladder ; for as these two natures are in his person united together , heaven and earth are united together : and now that he is god , see john , 1.1.2 . in the beginning was the word , and the word was with god , and the word was god. christ , in respect of his divine nature , is here called the word ; he was before the beginning of the word , even 〈◊〉 everlasting ; or ever the earth w●s ; he was with god , and was god , not a creature ; he was not created at the beginning , but was the creator , the maker of heaven and earth ; all things were made by him ; not as the instrumental cause of all things , or any instrument in the father's hand , but as a principle efficient cause of all things : without controversie , great is the mystery of godliness ; god was manifest in the flesh. the word was made flesh , and dweit among us : that is the son of god , or second person in the trinity : the evangelist ( as one observes ) rather saith , he was made flesh , then he was made man , more plainly to distinguish the two natures in christ ; to assert the truth of his humane nature ; to let us know that christ assumed his humane nature in common ; not the particular nature of any ; it is not said he was changed into flesh , but by his assuming it , he was made flesh , or he , the word , took upon him the see● of abraham , even , the same common nature of all the elect. brethren , jesus christ is perfect god , and perfect man , in one person , therefore his person may truly be said to reach from earth to heaven . pray observe ; jacob saw the foot of the ladder to stand upon the earth . the foot went not lower than the earth : this might signify christ should take upon him the seed of abraham , or the nature of man , not the nature of angels ; it was to raise to heaven the inhabitants of the earth , not the infernal spirits , or devils of hell : had the foot of the ladder only reached to the air , or come down into the middle centre of the earth , it might have seemed doubtful , whether st was prepared for fallen angels , or for fallen mankind , to get up to heaven ; but the foot of it standing on the earth , denotes , no doubt , the same thing which the apostle speaks ; verily he took not hold on the nature of angels , but of the seed of abraham he taketh hold . first , it was requisite he should be man , and so have his foot upon the earth . 1. that he might in our nature perform that perfect obedience to the holy law of god , which was required of mankind ; for no righteousness short of that can justify us , or carry us to heaven . 2. he must be man , that he might be capable to suffer and dye for mankind ; god considered simply in himself , could not dye . 3. because the justice of god required the same nature which sinned , to suffer even the same nature that broke the law , to dye , and to bear the wrath of god. 4. he must be man , that so he might simpathize with us , or have a feeling of our infirmities ; it must be such a nature of man that was cloathed with infirmities , which we have , or are atttended with since the fall , because he came to raise fallen man : now our infirmities are of two sorts . 1st . penal and painful . 2ly , sinful and culpable infirmities . it was the first of these christ did take ; he had a nature that could hunger and thir●● 〈◊〉 be weary , and suffer pain and misery both 〈◊〉 and body , as we are liable to ; we have 〈…〉 priest which cannot be touched with ●●e feeling of ●●r infirmities , but was in all points tempted like as we are , yet without sin. this shews he was really man , or had a true humane ( tho not a sinful ) nature : it behoved him to be made like unto ●is brethren , that he might be a merciful , and faithful high-priest in things pertaining to god , to make reconciliation for the sins of the people : for in that he himself hath suffered being tempted , he is able to succour them that are tempted . secondly , it was necessary also that he should be god. 1. that he might reach heaven , i mean the full demands of god's justice , by way of satisfaction : a mere man could not satisfy infinite justice , or make up that wrong our sins ha● done to god ; but seeing both the natures in christ make but one person , when christ dyed , he that was truly god dyed : hence it is said , god purchased the church with his own blood : which was an infinite satisfaction to divine justice : had we all lain in hell for ever , we could not have paid one farthing of that debt we owed to god ; and because we could not satisfy , therefore must have suffered for ever . 2. that he might sustain in his body the wrath of god , and severe punishment due to us for our sins ; for none but he that was god could bear so great a burden and heavy wrath , as all the sins of the elect were , and did incur : suppose the sins but of one person , ( and he be none of the greatest sinners neither ) yet if charged upon him , would they not sink him down to hell ; oh! what power , what strength then , save the strength of an infinite person , could bear , as well as satisfy for , all the sins of so many thousand persons , even the whole number of god's elect. 3. he must be god that he might be able to overcome all our enemies , not only for us , but also in us , and preserve us from the greatest evils , and bestow upon us the greatest good : he must lay his hands upon both ; viz. he must bring god down to us , and carry us up to god ; i mean reconcile god to man , and man to god , which he could not do , unless he be god blessed for evermore : how could he know our hearts , our wan● our necessities , except he was the eternal go● ▪ how also could he quicken us , and raise us from 〈◊〉 dead , and destroy the power of satan in o● souls , and take away that cursed enmity , which naturally is in our hearts against god ? now , thus we may clearly perceive , that the spiritual ladder is long enough to reach from earth to heaven . fourthly , as a ladder must be long enough 〈◊〉 reach to the thing or place desired , so also must be broad or wide enough , if there are mo●● than one to go up , even many persons , it must 〈◊〉 wide enough for them all even so this ladder this way , is broad enoug● for so many that are appointed , or ordained to g● to heaven , or to be saved . brethren , christ is a 〈◊〉 way , or medium to carry all the elect to heaven not one , but all. 1. in that he took not into union with his divine nature , the single person of any , but th● common nature of all that sinned , who shal● be saved . take here what a worthy write notes : if christ had only taken the person 〈◊〉 a man , then there must have been two persons 〈◊〉 christ , a person assuming , and a person assumed , yea , then that only person which christ assumed , should have been advanced , and saved , 〈◊〉 should have saved that person , and no other , 〈◊〉 he had assumed the person of a man ; with us the soul and body united make a person , but in christ the soul and body were so united as to have their subsistance , not of themselves , ( as in us ) but in the god-head : no sooner was the soul united to the body , but both soul and body had subsistance i● the second person in the trinity . so not the assuming of a person , but the nature of man , common to all , &c. he took not the nature of angels , b●● the seed of abraham : tho● it was the common nature of all men , or of all the sons and daughter● of adam , which he took , yet the holy ghost calls it the seed of abraham , intimating that the design , and purpose of god was , that christ should die for no more than were comprehended in the election of grace ; christ is not a common head to all adam's seed ; no , but only of them that the father gave to him . 2. so many as were ordained to eternal life , shall by christ be saved : true , the blood of christ hath vertue , or worth enough in it to save the whole world , but it can be effectual to none but to those for whom it was shed , or to them to whom the holy ghost doth apply it ; which is to all that do believe , all that christ died for , he prayed for , and doth now interce●d for , that they may receive of the merits of his blood ; ( but he did not pray for the world ) yet he tis able to save to the uttermost , ( even to the last round of the ladder ) all that come to god by him , seeing he ever lives ( observe it ) to make intercession for them . no man can ascend this ladder without the mighty power of god ; nay , no man can come to it except the father draw him ; the election of the father , the redemption of the son , and the application of the spirit are of like , and the same extention . all that the father hath given to me , shall come unto me ; the holy spirit will enlighten them , work faith in them , bring them all to take hold of , and ascend this ladder : so wide as the spe●i●l love of god is , so wide is this spiritual ladder , and it is indeed so broad that three thousand persons could set their feet upon it , and ascend up at one , and the same time : no ' man ever by an act of true and saving faith attempted to ascend thereon , that found it too narrow , and straight for him , tho' the way to heaven comparatively is narrow . fifthly , a ladder which reacheth from earth unto heaven , ought also to be exceeding strong and firm . now , jesus christ , this spiritual ladder ; tho' he be man , yet he is also god , the most high god , co-eternal , co-essential , and co-equal with the father ; and therefore he is mighty strong ▪ he is able to bear the weight of all our sins , and of our persons , and infirmities ; he is mighty to save : cast thy burden on the lord , and he shall sustain thee . though he is represented in our text by a ladder , yet he is also called a rock , a strong rock , a high rock , an everlasting rock ; and pray what is firmer than a rock ▪ a rock is locus exelus , a high place ; rocks , as one notes , tho' they have their roots very low , and deep , yet their tops are high and ●o ●ring ▪ and lifted up above the surface of other pa●●● of the earth : some rocks reach to the cloud● ; the lord j●sus is a high rock , in regard of the dignity of his person ; he that cometh 〈◊〉 h●aven is above all : he is the brightnes● 〈◊〉 the father's glory ; god hath exalted him , and given him a name above every name . a ro●● 〈◊〉 locus stabilis a place of firmness , and stability ; rocks keep their place , and move not ▪ now this ladder is as firm as a rock , christ is the power of god , originally , essentially , 〈◊〉 , perfectly without alteration , without diminition . 1. in christ , all the attributes of god are united together , to save all that venture on him ; justice and mercy in him are met together , and fiss each other ; he is the man of god's right hand , made strong for himself , as well as for us . 2. christ is not only strong , as mediator , in respect of his person , but also by god's eternal de●ree and purpose ; god's absolute decrees are compared to mountains of brass ; he is fixed , and stands firm and sure , by god's eternal purpose ; hence called a sure foundation : no need to fear venturing up upon such a ladder ; should millions of sinners at once get upon it , 't is strong enough to bear them , tho they are never so heavy laden with sin and iniquity : he that hath born the weight of divine wrath , and vengeance , can bear , and sustain the weight of all that come unto him , and venture themselves upon him by faith and dependance , tho' never so vile and notorious sinners . sixthly , a ladder so exceeding high , must have many rounds , or gradations to ascend by . so jesus christ , in undertaking our salvation , proceeded gradually , step by step. 1. he came down from heaven to fix his foot in our nature upon the earth . 2. he was incarnate , or assumed a body prepared for him by the father ; a body hast thou prepared me . 3. he was born of a virgin , tho' without sin : that 's the third gradation . 4. he lived a holy and spiritual life , in exact conformity to that holy law which we had broken and violated , to procure a title for us unto eternal life . 5. he died the cursed death of the cross to satisfy divine justice for us ; and in our stead . 6. he rose again from the dead the third day , for our justification . 7. he ascended up into heaven , there is the top of the ladder ; there he is now in person , tho' he is with his people on earth by his spirit ; lo , i am with you alway ! 8. he makes intercession , pleading the merits of his blood for us : these are some of those gradations , or steps of jacob's ladder , by which all believers ascend to heaven . seventhly , he that would attain to what he desireth , by climbing , or descen●ing up upon 〈◊〉 ladder , must first come to the foot of it , an● so gradually ascend step by step. so that man , that would go to heaven , mus● be first brought to the foot of jesus christ , i. e. he must see his own lost , and miserable condi●●on , and know the impossibility of getting to heaven any other way : all self ▪ righteous person were never brought to the foot of this la●de● to the foot of jesus christ , to acknowledg● themselves wretched and undone sinners● 〈◊〉 no alas ! they see●in● necessity of christ , nor o● his righteousness ! they ▪ like the jews of old ▪ being ignorant of god's righteousness , go abou● to establish their own leg●●● or inherent righteousness : he that thinks he can get wings t● fly up to heaven , or can build a● tower wit● his own hands , whose top shall reach thither so that he can that way be saved , will neglect nay slight this glorious contrivance● of god 〈◊〉 infinite wisdom , of saving sinners by jesus christ and so never come to christ's foot : 〈◊〉 it is ●ai●● god called abraham to his foot : a 〈…〉 maybe said to be brought to the foot of 〈◊〉 christ ▪ who is effectually convinced of the 〈…〉 he is in , without christ ; and of 〈◊〉 own i ●ability any other way , to step one ste● ▪ towards heaven ; but with the publican cry● out , lord have mercy upon me a sinner . brethr●n , there are none but sensible sinners , mea●● and heavy-l●de● sinners that will come to christ , the ●le●t , before called , are in the same condition , ●or state of wrath with the rest of mankin● , and are enlightned by the holy spirit to see it , and acknowledge it before they ascend up this spiritual ladder . 2. now a po●r sinner being , brought thus to the foot of christ , the first step , or gradation he makes in ascending on this ladder , is to believe in christ ; to venture his soul upon him alone ; to trust on him , on his righteousness , and on the merits of his blood for justification , &c. he that firmly , and savingly believes in christ , may be said to set his foot on this ladder , to ascend . some men do not begin 〈◊〉 ; they would be at the top of the ladder , before they have se●●their feet on the first round of it ; because all that shall be saved are elected & they begin there , and hence think ; if they ●are elected , tho' they are not called , but are in their sins , they are justified , pardoned , and in as good estate , as the best believer in the world. but this is a great mistake , the decree of election , without the execution of it , puts nothing into actual existence : god decreed from all eternity to create the world , but the world was not therefore from eternity actually created . no more are any of the elect actually justified , and in a state of life , until by the spirit , they are united to him and so believe . a man cannot be dead and alive at one and the same time : or , be condemned and justified ; or be a child of the devil , and yet a child of god. grace makes a relative , as well as a real change all one and the same time ; the first step a per●on takes , i say , towards , heaven , [ pray observe it , ] is to believe in christ ; and that a sinner , before he doth believe , is brought to the foot of christ : i. e. he sees himself lost and undone in the first adam , and till then under wrath. 3. and then that he may go up , upon this spiritual ladder , he must step forward on the next round , which is that of obedience to christ's holy precepts ; take my yoke on you , and learn of me . first , our lord calls all that are weary , and heavy-laden , to come unto him ; that is , to believe in him , and then to take on them the yoke of gospel-obedience , as baptism , and church-member-ship : then they that gladly received th● word , were baptized , and the same day then were added unto them about three thousand soul. 4. and then go on unto perfection ; or pre●● forward in the way of holiness , and so go step by step , or from strength to strength in sion adding one grace of the spirit unto another . eighthly , he that would go up a very high ladder , ought to take care to set his feet direct or straight upon it ; not carelesly , or awry but full upon it . so all that would ascend on this ladder , jesus christ , must exert a direct act of faith ; he must fix his soul plum upon him , or firmly upon him : a poor sinner must see that he takes hold o● christ in a promise , with a true and fixed faith not with a false or presumpteous fa●●● , but by the faith of the operation of god ▪ which is ● fruit of the spirit , called the faith of god's elect ; being only peculiar unto them , 〈◊〉 ●●o a● the chosen of god : a false faith is 〈◊〉 dangerous as a false step a man takes in ascending ● a ladder , who missing his standing , an● 〈◊〉 falls down and perisheth ; and so shall al● m●●believers as well as all un-believers perish ●●●nally : he that believes not aright , had as g●●● believe not at all ninthly , as he that climbs up a ladder ough● to kn●w it's strength , so he ventures his l●ft and whole body upon it . so that man that ventures on this spiritual ladder , jesus christ , ought to know the strength and power of christ , to justifie , to pardon , and eternally to save him ; he must venture all the stress of his salvation on him alone ; christ is the only foundation , he must venture his whole soul upon him ; trust intirely in him ; buil● only upon him , and come to the father by him i know on whom i have believed : i know hi● power he is mighty to save , yea , able to save to the uttermost ( as was hinted before ) in the lord do i put my trust ; again , ( saith david ) in thee do i put my trust. tenthly , a man that ventures to ascend up upon a ladder so exceeding high , the top whereof reacheth above the clouds , even to heaven , as he shews his faith is not small , so his courage is great . brethren , this of venturing on christ , believing on christ , shews , that a saint's faith and courage is not small ; faith lies above sense ; nay , above reason ; i mean faith in christ , to believe in a crucified saviour ; to seek justification by the righteousness of another ; by a man hang'd on a tree ; the greeks counted this foolishness . to get this way to heaven , shews a man acts above himself : some would say to a man that is resolved to ascend up on such a ladder , friend , you can never get up to heaven in such a way ; you will certainly fall , or faint before you get thither ; what faith have you ? what prodigious courage have you ? so here the poor soul saith i fear not , god ●●●th set this ladder up , and fixed it firmly , and g●● , commanded me to believe in christ ; he ●ath bid me venture up on this ladder : he hath revealed in his word , that this way , and by no other , we must be saved , and i will venture upon him : many have gone this way safe to heaven already , and none can go any other way ; i must therefore believe in christ , ascend to heaven by him , or else perish for ever . i know god will help me , and uphold me , and i will therefore , not be afraid ; i am convinced of righteousness , because christ , as my head , is gone to the father ; his righteousness , and not my own , must carry me thither ; his righteousness is perfect , and i am compleat in him ; and as i have righteousness in him , so in him i have strength also . brethren , without faith and spiritual courage ▪ no person will adventure to climb up this ladder ; nay , without faith , no man can ascend or come to the father : believing in christ , is a climbing up , or ascending up upon this ladder . eleventhly , it is a vain thing for a man to hope to get up to the top of a ladder , that will not first set his foot on the lower roun● thereof . so it is a vain thing for any to hope to be saved , or to get to heaven , who do not first believe , and receive r●●●nerating grace ; for he that , believes not , shall be damned . twelfthly , he that ascends up very high on a mighty tall ladder , hath a clear sight , or prospect of heaven ; and the higher he goes the smaller the earth appears to him ; it seems but a little spot ; nay , it being a dark body , 〈…〉 , at last not perceive it to be any ●●ing at all , or quite lose the sight of it ; and 〈◊〉 step , he takes , the further he goes from 〈…〉 and the higher he comes to heaven , and hath a clearer sight of that . so he , who by faith and communion with god , gets up up●n this spiritual ladder , jesus christ , hath a clear prospect of the glory 〈◊〉 heaven ; moses by faith , saw him that is invisible : faith presented to his view the angel of the covenant , and god reconciled in him ; viz. the lord jesus christ. carnal , or earthly persons , are at such a great distance from heaven , that they cannot discern the glory of it ; they have no sight , no eyes to see afar off ; but the earth , and earthly things appearing to the carnal sight , being always in their view , they are exceedingly affected therewith . but believers , who are dwellers above , and who daily make a further prog●ession h●a●e● 〈…〉 the earth , and earthly this ●s as 〈…〉 ●●●ry step they take , they go f●rt●e● 〈…〉 from earth in their love and 〈…〉 and contemplations ; our conversatio● 〈…〉 ●●●ven : others mind earthly things , 〈…〉 the earth , and therefore speak of 〈…〉 but believers are said to dwell in hea●●● 〈…〉 grand enemy of the saints , is said to open 〈◊〉 mouth to blaspheme against god , to blaspheme his name , and his tabernacle , and all that dwell in heaven ; that is , in the church of god , militant , they shall dwell on ●igh● ; they are out of those confused hurries , and noises , dangers , and perplexities others , who dwell below are attended with● ▪ they are born from above , have heavenly hearts , heavenly principles , heavenly desires , heavenly ends and aims , and heavenly lives ; they have communion with the god of heaven ; heavenly things are their delight ; they s●a● so high above , that they are ravished with that sight which they have of heaven . there are some other things that i might speak of , as held forth by this glorious type of christ ; or which might be improved for our instruction from hence , but i shall leave them until the next time , and close now with a brief word of application . vse . 1. by way of admiration . see what a wonderful person jesus christ is ! behold the son of man , or this spiritual ladder that reacheth from earth to heaven , behold it with admiration ! who would have thought of such away to heaven ? who , but infinite wisdom , could have found out such a way to the father ? what work-man but the eternal god , could make such a ladder ? the father is said to be above it , or on the top of it , to denote this way he prepared , and only by this way we must go to him , if ever we come to heaven . christ is god and man , in one person , heaven and earth meet together in him ; he brings god to us , and carries us up to god , god is reconciled to us in him , and we are reconciled to god by him . 2. be exhorted to get up on this ladder : if ever you think to see the father , he is above it , as the end of our journey , as our hope and reward ; he calls upon you sinners to adventure up this ladder ; to believe in his son : he is above it to direct you , uphold you , and encourage you , therefore fear not ; nay , he is above it , declaring himself in covenant with all that come to him by jesus christ , and to be their god ; i am the lord god , of abraham , &c. this he spake to jacob , as standing above it , or on the top of this ladder . 3. bless god for christ , for his devising of such a way to raise us up , who were sunk so low , and had no strength , no skill , no helper , none that could bring us to god , nor find out a way to save our souls , but god himself only , therefore he saith , deliver him from going down into the pit , i have found a ransom . reproof . ] this may be also for reprehension to divers sorts of persons , 1. to such that deny the d●●ty , or god-head of jesus christ : if he be no more than a meer man , the ladder is too short to reach up to heaven : he could not reach so high as to satisfy divine justice , or to bring us to god , it being through the worth and dignity of his person , who being an infinite person , or god over all , there was an infinite worth and merit in his sufferings and obedience . true , he might have saved himself , ( being perfect , never having sinned , nor broke god's law , ) tho' he had been but a meer man ; but it is from his being god as well as man. substituted in our stead , and standing in our law-place as our great head and ●ponser , ●● that gave such worth and merit for us by his obedience , and suffering to the law and justice of god. moreover , how else also could he have overcome death , the devil , and all our enemies , and have raised himself from the dead ? death would have kept him under it's power , and he had never came out of the grave to ascend so high as heaven to raise us thither . 2. it reprehends all such also , who seek by any other way or means to go to heaven : we have new babel-builders , or work-mongers that think to climb up to heaven by their own works , by their own faith , and sincere obedience : and others by the light within ; which is but a branch of the first-covenant , or law of god , writ in the heart ; and if there had been a law that could have given life , or raised us up to heaven , verily , righteousness had been by the law ; but then , ( as the apostle saith ) christ is dead in vain . examin . ] try your selves , by what you have heard , whether you have ascended on this ladder , yea , or nay ; 1. were you ever brought to the foot of christ ? did you ever see your lost condition in the first adam , and that there is no other way to be saved , but by the lord jesus ? 2. are you at the lowest part of the ladder , and there rest ; or are you got up towards the top thereof ? there is no resting , no stay to be made when you first ascend , or first believe in christ , or on any attainment of grace , but you must mount up , or ascend up higher , from faith to faith ; have you stept up on the roand of obedience ? have you took christ's yoke upon you ? [ this seems too hard a step for some to take : ] are you got above the earth in your affections ? doth the earth , and the things thereof , grow less and less every day in your sight ? as in a natural respect it doth to him that soars very high , or climbs upon a ladder , to the very clouds . are you willing to leave earth , to leave this world , to go to heaven ? paul longed to be dissolved , and to be with christ : he pressed towards the mark . do you dwell in communion with god ? ●las ! many love to be below , they like those lower regions best : see how it is with you ; but no more at this time . sermon ii. genesis xxviij . xij . xiij . [ — and behold a ladder , &c. ] doct. i. the lord jesus may fitly be compared to a ladder , that is set on the earth , and the top of it reacheth up unto heaven . i have run the parallel in many respects between christ and such a ladder , in respect had to his person and offices , as our saviour and blessed mediator : i shall proceed to some further particulars . thirteenthly , he that climbs up a ladder looks upwards as he goes ; he does not turn his eyes down towards the earth , for that is dangerous . so he that sets out in the way to heaven by jesus christ , must look up ; his eye must be set on heavenly things ; while we look not at things that are seen , but at things that are not seen , &c. 1. this look my brethren may refer to his underderstanding ; his understanding is enlightened ; it is open'd to see the nature and excellency of heavenly things : that the eyes of your vnderstanding being enlighthed , that ye may know what is the hope of your calling , and what is the riches of the glory of his inheritance in the saints . what the eye is to the body , that the understanding is to the soul. 2. it may refer to his affections : set your affections on things above ; where christ sitteth on the right hand of god. a believer's desires and affections are spiritual and heaven-ward . 3. it denotes moreover , the exercise of faith ▪ such , with moses , by faith see him that is invisible . did not the eyes of believers see something above excelling all things here below , they would never ascend by faith on this ladder , nor slight and conntemn all the riches , pleasures , and glory of this world. 4. it may also denotes the excellent frame of their hearts : they are born from above ; they have received a heavenly nature , an heavenly and spiritual frame ; and therefore they look upwards ; they that are after the flesh , mind the things of the flesh ; but they that are after the spirit , the things of the spirit . 5. this of looking upwards , may signify a believer's hope and expectation : their hope is in heaven , not in this life ; if our hope be only in this life , we are of all men most miserable . as they are born from above , so they are travelling thither ; their faces are set heaven-ward , heaven is their inheritance . they seek an heavenly countrey ; men of the world have their eyes downwards . a man that looks downward that climbs up a ladder , is in danger of falling ; however , he must make a pause , or stand still , but a believer must go on his way , he must not look back , nor stand still , but press forwards , as paul did . he must not look back . fourteenthly , a ladder is a narrow way to go upon , and it is a difficult thing to travel all day upon it . so jesus christ , who is the way to the father , is a narrow way ; narrow is the way that leadeth to life . the way to hell is broad , multitudes go in that way , but the way to life is narrow ; tho this ladder is wide or broad enough for all the elect of god , even for all for whom it was prepared , for all that come to christ , for the vilest sinner that is helped to venture himself upon him ; yet comparatively it is a very narrow way . 1. a narrow way is opposed to that which is broad , where any careless or negligent person may go , or multitudes may travel in it . now christ is so narrow a way , many cannot go this way , it is not wide enough for them ; christ will not allow them the liberty they will take and will have ; let what will come of it , they will have their lusts their riches , their honours , their sensual pleasures , their old companions , their sinful customs , and sinful practices , the way must be broad enough for them , and their base consorts too , or they will not go that way . 2. it may be called a narrow way , because it is hard to find it , a narrow path is not soon found or discerned as a broad , common beaten road is : christ is a way not discerned by carnal persons ; the natural man receiveth not the things of the spirit , they are foolishness to him ; neither can he know them , because they are spiritually discerned . man naturally accounts the way to heaven by jesus christ , a foolish thing ▪ because they cannot comprehend how they should be justified by the righteousness of another , and he a poor man ( as he was accounted ) who was crucified on a tree : to be justified by their own works , or by their own righteousness ; this seems easy to discern ; it is natural to them to seek t● be saved in such a way : all men being bor● under the covenant of works ; brethren , chri●● is a way that lyes above human● reason ; it is a mystery that depends wholly upon divine revelation ; it is as strange and as an unlikely a thing to meer natural men to think to be ●aved or to go to heaven this way ; as it is for them to think a ladder may be made , and set upon the earth , the top of which shall reach up to heaven : so that men may that way , i. e. by climbing up on that ladder , go to heaven . they look with an eye of sense , and not by an eye of faith. 3. narrowness may denote the difficulty of walking in this way : christ is not only a way hard to find , but also hard to walk in ; faith leads the soul to deny it self ; i. e. of sinful-self , natural-self , and righteous-self ; and to do this is hard and difficult , and not only to deny ourselves in all these respects , but also to take up our cross : o 't is this also that renders the way narrow ! what deny ourselves of every flesh-pleasing and profitable lust , and of all our own wisdom , honour , relations and righteousness , and take up the cross too ! ( 1. ) this includes all losses and damage , even to part with all for christ's sake . ( 2ly . ) to take up our cross , denotes shame and reproach for the sake of christ. ( 3. ) it denotes also pain and suffering ; nay , death it self , when called to it . ( 4. ) faith leads the soul to mortify sin , to crucify the flesh , with the affections and lusts : the dominion and power of sin must be broke sin , must not reign ; we must not only leave sin , but mortify it also : this is hard to do , and to follow christ whither soever he goes , or doth lead us ; to follow him fully ; constantly , universally ; and now , this is no easy thing to do to the flesh. 4. narrowness of the way , or ladder , may signifie what careful steps must be taken by all that climb up thereon ; we must step straight forward ; viz. lead a holy and strict life ; for without holiness , no man shall see the lord. we must take heed we do not suffer our feet to slide , or slip ; therefore have need to say with holy david , order my steps in thy word , and let not any iniquity have dominion over me : direct all the thoughts , and motions of my heart , and actions by thy spirit , accompanying thy word , that pride , passion , earthly mindedness , nor any evil inclinations or affections may lead me astray . fifteenthly , it is dangerous for a man that climbs up a high ladder , that reacheth to heaven to look backwards . so nothing is more dangerous for a person that makes a profession of religion , ( then with the young man in the gospel ) who was not far from the kingdom of heaven , to look back ; he that sets his hand to the plough , and looks back , is not fit for the kingdom of heaven . our blessed lord bids us remember lot's wife ; why so ? she , alas ! for looking back , was turned into a pillar of salt , as an everlasting monument of god's displeasure ; and to fore-warn all persons to take heed that they do not look back : if any man draw back , my soul shall take no pleasure in him . nay , such god's soul abhors , it brings upon them his high displeasure , which is death ; or it will procure death , and perdition on all such in the end . but , my brethren , know this , that all those who look back , never made one true step upon this ladder ; they never had one dram of saving faith , but ventured on christ with a false faith ; and from hence could not see a far off , but slavish fear possess them ; and they being afraid , faint , and so look back , and fall down , and are destroyed for ever ; and the higher they 〈◊〉 , the greater is their fall : but we are not of them that draw back to perdition . sixte●●thly , a ladder that stands upon the earth , and the top reacheth to heaven , had need to have ●ore footing to stand upon . now , jesus christ , our mediator hath most sure and firm footing to stand upon ; i. e. he stands upon the foot or firm ground of god's purpose , and everlasting counsel , and blessed decree ; t●● ' he was set up upon the earth in time , yet he was in that holy counsel , held between the father and the son , set up from everlasting , before ever the earth was . the wisdom , the power , purpose ▪ good pleasure , and eternal counsel of god hath fixed his standing firm for ever ; as you heard before . seventeenthly , a man that gets up a ladder , should his feet , thro' carelesness , or otherwise s●ip , he must catch hold of the ladder with his hands , and by holding fast , he may set his feet right again , and prevent a fall , or danger of death . beloved , the best of christians , through carel●se●s , ●● satan's temptations may have their ●●●t s●ip ; i mean they may slip , or fall into one s●● , or another ; or into one error or another : what a slip had noah , lot , david and peter , and many more besides them , even many a dangerous slip ; but by taking hold of christ , and of the covenant , and free promise of pardon by the hand of faith , they all recovered themselves , tho' some of their slips broke their bones , and cost them many a tear ; nay , it made david to w●●●e● his couch with his tears ; yet he got safe to heaven . o what an excellent grace is the grace of faith , the hand of faith , and how useful and necessary at such a time ? i have prayed for thee that thy faith fail not . our faith , in the seed or habit , shall never fail ; did not christ preserve our faith , strengthen our faith , our souls would soon finally fall , and perish for ever : if any man sin , we have an advocate with the father . — i will be merciful to their vnrighteousness , and their sins ; and their iniquities i will remember no more . — i am he that blotteth out thine iniquities for my own sake , &c. o what hold is here , when our feet slip , for the hand of faith to take hold of ! jesus christ , my brethren , hath paid all our debts , he hath satisfied the justice of god for all our sins , for those committed after faith , as well as those committed before faith and union with him , all vindictative wrath is gone for ever ; no sin can make a breach in our justification , nor break our union with christ ; nothing can separate us from the love of god , which is in jesus christ our lord. — there is therefore now no condemnation to them that are in christ jesus . none can condemn such , if sins committed after we believe were not satisfied for , or pardoned , there would be condemnation to every believer , because all have sin , all daily sin , but their sins are not imputed to them , they were all laid upon jesus christ ; and his righteousness is for ever and at all times imputed to them that are in christ jesus ; and once in him , for ever in him , so that a true believer can never fall finally from this spiritual ladder . eighteenthly , to raise up a ladder , whose foot stands upon the earth , and the top of it reacheth up to heaven , is not easily done ; it needs all mighty strength , it calls for great strength , wonderful power , and also much wisdom , and skill ; it is hard , you know , to raise a ladder that reacheth up but four or five stories , or to the top of a high house or building ; what power of man then can raise up such a ladder that reacheth from earth to heaven ? my brethren , as none could contrive , and make such a ladder , i. e. such a way to heaven , but god himself , who by his almighty wisdom , and power built this world : so none but he could raise up this ladder ; it required infinite wisdom , and strength to raise up christ , when he was so low , being born down under the guilt and weight of our sins , even low as hell ; for hell pangs took hold of him : o how low was he , when in the garden , in his bloody agony , and in the grave ! could sin , death , or devils , yea all the powers of hell and darkness have kept him down , he had never been raised from the dead ▪ and from under wrath , nor ascended up to heaven : but what is too hard for god to do ? he was raised by the power of the father ; or by the glory of the father ; as the apostle words it ; that is by his glorious power , and to his eternal glory ; god hath bo●h raised up the lord , and will also raise us u● by his own powe● . he first raised him up , as to his humane nature , out of a dry root : and hath raised up an horn of salvat●on for us in the house of david . an horn of salvation , or a powerful salvation . also he raised him up when sin and wrath lay upon him ; and when he was dead , and lay in the grave . nay , my brethren , he raise● himself up , as i shall shew you hereafter , which is a greater wonder still , and more marvellous . ninteenthly , a ladder , whose foot stands upon the earth , and the top of it reacheth up to heaven , is wonderfully elivated , or exalted . so christ considered as mediator , is wonderfully elivated , or exalted , both in respect o● his person , and offi●es . true , as he was god , and in the form of god , and thought it not robbery to be equal with god , he could not be said to be exalted ; but taking our nature upo● him , he was abased , he humbled himself , he took on him the ●orm of a servant , and became obedient unto death : as considered as mediator , he is exalted , and hath a name above every name in heaven , or earth . first , in respect of his person : behold my servant shall deal prudently , he shall be exalted , and extolled , and be made very high ▪ here are three words signifying the same thing , to express and hold forth the glory and exaltation of jesus christ. 1. he hath the glory of god , the glory of the whole god-head in him ▪ the fullness of the god-head dwells bodily in this blessed person , the man christ jesus ; and it pleased the father it should be thus . he is the brightness of his father's glory , and the express image of his person . 2. in that all the glory of his father's house is hung upon him , placed in him ; he is the true eliakim , the glory of the house of david , and of god's israel : nay , all the glory of the holy attributes sl●ine forth in him , and are united and meet together in sweet harmony in him ; he is the man of god's right hand , whom he hath made strong for himself : to manifest his own glory , and to raise up his elect to a most excellent state for ever . 3. in that the same divine worship and adoration which is due to the father , is due to the man christ jesus ; this , my brethren , tends greatly to lift up , elivate , and exalt him to the heavens : that all men should honour the son , even as they honour the father ; all men must thus honour , and worship him . brethren , this is one of our strongest arguments to prove that our lord jesus christ is god , the true god , god by nature , i. e. because divine adoration is due to him ; even the same worship that is due to the father ; were he a meer man , not the most high god , it would be great idolatry to worship him : i am the lord , that is my name ; and my glory will i not give unto another , &c. the apostle john would have worshiped the angel ; ( thinking no doubt it had been christ ) i fell at his feet to worship him , and he said , see thou do it not , i am thy fellow-servant , and of thy brethren that have the testimony of jesus ; worship god. here note two things 1. that no meer creature , tho' never so glorious , ought to be worshiped with divine worship ; i am but a creature equal in office with thee , tho' not in nature , ( as if the angel should say ) therefore see thou do it not . 2. that divine worship alone belongs to god ; worship god : — 't is written , thou shalt worship the lord thy god , and him only shalt thou serve . but all men are to worship christ : and not only men but the holy angels also ; and again , when he bringeth in his first begotten into the world , he saith , and let all the angels of god worship him : all the angels , the mighty angels that excell in glory , power , and strength , bow down before him , and worship at his feet : so far is he exalted above them , he is ▪ beloved , the head of all principalities , and powers ; he is their great and glorious prince and sovereign , they are all at his command , are his servants , and retinue ; they all wait upon him , and willingly serve , and obey him . 4. christ is lifted up , or exalted in that he is the immediate object of our faith and trust : true ; the father is primarily the object of our faith , but brethren , christ is the immediate object thereof ; ye believe in god , believe also in me : and this , because he is equal with the father , and as mediator we must by him believe in god the father , and come to the father by him : no man cometh to the father , but by me . but again , 5. brethren , jesus christ is lifted up and exalted in that the government of the world is committed unto him ; the father judgeth no man , but hath committed all judgment to the son ; the father judgeth no man , but by the son , all the administration of judgment , rule , and authority in the church , and in the world , is in the hands of christ , as mediator ; he pulls down and sets up ; by me kings reign , and princes decree judgment . all power and authority in heaven and earth is his ; it is his essentially as god , and it is given unto him as mediator . 6. christ is lifted up , or exalted , in that he is all , and in all , where there is neither greek nor jew , &c. but christ is all , and in all , he is our all to the father ; he is our all with the father ; and our all from the father , he is our all by way of merit ; he is meritoriously made all to us ; he purchased all that good we have , and expect to have , both grace here , and glory hereafter . jesus christ is all to us by way of conveyance , as he meritted all for us , so it is through him all good things , or divine blessings , are communicated to us . as he is the fountain that contains all things , so he is the conduit-pipe , thro' whom all good is conveyed to us also . again , he is all to us by way of efficency and causality ; he works all our works in us , and for us , and without him we can do nothing : it is from him the head that the whole body receiveth nourishment ; so he it is that blesseth that nourishment , that food , viz. himself , his word , his ordinances , and all afflictions to us , which we live upon . secondly , christ is wonderfully lifted up , or is exalted to heaven , if we consider the persons , who are said to greaten , and magnifie him. 1. the father magnifies him , and hath exalted him at his right hand to be a prince , and a saviour : this exaltation of christ denotes his abasement , because he condescended so low , to humble himself , and to dye the cursed death of the cross ; therefore he is exalted : see what paul saith ; wherefore god also hath highly exalted him , and given him a name above every name ; that at the name of jesus every knee should bow , &c. not at the naming of jesus , but at his name . that is in respect of his power , authority , and glory which he hath above all in heaven and earth considered , as he consi●teth in both natures or as mediator , god-man . 2. all the saints of god , and faithful mini● of the gospel , exalt jesus christ : true , they cannot add any thing to his glory , but they give or ascribe the highest glory unto him as his due . the apostle lifted him up above : moses , above ang●ls ; nay , as equal with the father ; paul desired , to know nothing but jesus christ , and him crucified , and resolved he should be magnified in his body , whether it were by life or by death . ( 1. ) in that they all , did all things they did , in his name . ( 2. ) by his power . ( 3. ) to his praise , and glory . ( 4. ) also in shewing all knowledge , learning , parts , righteousness , moral vertues , gifts , and all duties of religion , are nothing , or avail nothing to a man out of christ ; because it is his righteousness , his m●rits exclusive of all , or any thing else that is the matter of our justification before god. 3. all the holy angels likewise exalt christ , adore and magnify hi● . thirdly , god ha●● exalted him from earth to heaven , in respect of his office ( in which als● he is the antitype of jacob's l●●de● ) wh●c● 〈◊〉 i have hinted at already , yet i ●●all add 〈…〉 . 1. christ is chosen of god , a● i said , to be the only mediator between god and man , our days-man , that lays his hands upon both ; and as mediator he is a king , priest , and prophet . first , he is a priest excelling the high-priests under the law , being the substance and antitype of all those priests ; he is both priest , altar , and sacrifice : they were made priests by men , he is made a priest by god himself ; they without an oath ; he by an oath ; they had infirmities , he had none . the priest under the law could not continue , by reason of death , he abideth a priest for ever : they offered up sacrifices that could not take away sins , but by his one sacrifice , all sins are done away for ever . he bore the sins of his people indeed ; he entered into the holiest of all ; he appears before god indeed , they only typically . he made attonement indeed , they but typically and ceremonially : he judgeth of uncleanness indeed , they but typically ; he maketh true judgment , because he knows all mens hearts : he offers up unto god the true incense ; he blesseth the people , by conferring grace , and divine habits to them , and by turning them from their evil ways . he beyond the priests under the law , doth determine all , ( yea the hardest ) controversies ; he resolves all doubts between god and man , such as these following ; 1. how god is just , and yet gracious ; or how an offended god can , and doth justify guilty sinners . 2. in and by by him we see how justice and mercy meet together , and righteousness and truth kiss each other : the one exalting the highest satisfaction on terms of pure and severe justice ; and the other crying for infinite mercy . 3. he resolves this question ; viz , how an unrighteous and ungodly man can be justified with god. 4. how sin can be punished , and yet pardoned : 5. how the debt can be paid , and yet be freely forgiven . brethren , christ is a priest , and as a priest he is the antitype of jacob's ladder ; and as so considered , he is exalted on high ; for in and by this office he brings god and man , heaven and earth together ; i mean by that attonement he hath made by his bloody sacrifice ; it pleased the father by him to reconcile all things to himself , whether they be things on earth , or things in heaven . heaven and earth are not at a farther distance from each other , as naturally we are unto god , in respect of our state and spirits , such enmity is in the hearts of all unrenewed sinners against god ; but saith the apostle ; but now in christ jesus ye that were afar off are made near by the blood of christ. the way is by his death , by his blood which was shed upon the earth ; here we were , and here is the foot of the ladder . god's justice requires an infinite satisfaction , and christ being god , reached heaven ; i. e. the full demands of divine justice : such a days-man we needed , who layeth his hands upon both . by his being a priest in his o●●ering up that one sacrifice he reconciled god to us , and by his spirit he reconciles us to god , by his applying and making the attonement efficacious , or effectual to us , that in the dispensation of the fulness of time , he might gather together in one , all things in christ. this is done in him , even in christ alone , none but he hath done it , or could do it . god by him , who stands at the top of the ladder , comes down to us , as well as we go up to god ; it is by christ that god comes down to us in a way of mercy , peace , and reconciliation ; and it is by christ we go up to god in a way of faith , and dependance . beloved , god and poor sinners meet together on this sacred ladder ( or blessed medium and contrivances of infinite wisdom ) in christ , we who were strangers and enemies , meet with a holy and just god , with joy and comfort : you that were sometimes alienated , and enemies in your minds by wicked works , hath he reconciled in the body of his flesh , through death . when we were enemies we were reconciled unto god by the death of his son. now this is done by christ as a priest in dying ; but secondly , he is the antitype of jacob's ladder , as our high-priest also , by his intercession now in heaven . 1. he interceeds with god for us in heaven also . 2. he interceeds by his spirit in us : by his intercession in heaven he prevails with god for the blessings of his attonement ; and by his spirits intercession in us , all those blessings are applyed , and so made effectual to us . by vertue of his satisfaction , god is brought near to us ; and thro application of his blood , by his spirit , we are brought near unto god : and thus is christ , the blessed medium or way , by which peace is made between heaven and earth , or god and sinners . moreover , by this glorious me●ium we have free access unto god , which is the effects of christ's priestly office. it is on this sacred ladder we come with holy boldness to the throne of gra●e : it is by the blood of jesus , through him by one spirit we have both ( that is jews and gentiles , ) access unto the father . again he saith , in whom we have boldness and access with confidence , through faith of ●im . christ is the way of our union with god , and also of our com●union : all that divine and blessed intercourse that passeth between god and us , is in and by jesus christ ; seeing then we have a great high-pri●●t , t●●t is passed into heaven , let us therefore come ●oldly to the throne of grace , &c. again he sai●h , having therefore , brethren , boldness to enter into the holiest by the blood of jesus . secondly , christ is exalted as he is a king , and also as king , he is the antitype of jacob's ladder ; and in this respect wonderfully exalted : him hath god exalted at his right-hand , to be a prince , and a saviour to give repentance to israel , and remission of sins . christ is king of kings , and lord of lords , the only potentate ; it is by him kings reign , and princes decree judgment . he pulls down one , and sets up another as it pleaseth him . [ 1. ] christ , my brethren , is the father's heir , his first-born . [ 2. ] he is also qualified with all princely wisdome , and so fit to reign over all ; angels men and devils are subject unto him . [ 3. ] he is chosen-king . [ 4. ] he is by the fa●her anointed king with the oyl of gladness above his fellows . [ 5. ] and he is proclaimed king for ever . [ 6. ] he has the government on his should●rs ; he rules in us , and subdues all our enemies ; he bows and bends our spirits and stubborn wills to submit to his sover●ignty ; he mortifies all our co●ruptions , and brings us out of the prison-house , and spoils the strong man armed : he has conquered the world , sin , and devils for us , and doth , and will also subdue them i● us ; he is both king of saints , and king of nations . thirdly , christ as he is a prophet , is also the antitype of jacob's ladder ; and as thus considered he is exalted . 1. he received his doctrine from heaven , and brings it down to earth . he is said to speak from heaven , and yet he spake on earth ; and when he spake on earth as man , he was in heaven as god : and thus the foot of the ladder was on earth , and the top reached to heaven . moreover , by his speaking he makes such hearts of men as were earthly ▪ to be heavenly , and lifts us up in our desires , meditations , and affections from earth to heaven . christ is lifted up and exalted as a prophet , and higher in glory than all the prophets of god. a prophet is the mouth of god to the people . now , jesus christ , received his holy doctrine from god , and spake as his father gave commandment . — moreover , he excels all other prophets ; 1. all the prophets of god besides him , were inspired by him 2. they received the spirit but by measure ; but he without measure . 3. other prophets only could speak to the ear , he speaks to the heart . 4. other prophets could cause men only to hear that were alive ; but christ can make them that are deaf and dead to hear . 5. other prophets can teach men wisdom who have uunderstanding , but christ can teach fools to understand , as well as give understanding to the heart . who teacheth like him ? 6. he can open the ear as well as give instruction . 7. all the teachings of other prophets and teachers are in vain , without his divine teachings . 8. he can cause such whom he teacheth to remember what they hear . 9. he teacheth powerfully , and instructs with a high hand , and yet he teacheth sweetly . 10. he teacheth not only efficaciously , but also infallibly , and removes all obstructions that hinder sinners from hearing and receiving what he saith unto them . he can teach men wisdom as you have heard when they are asleep ; o who teacheth like him . christ is lifted up to heaven , in that he is the sum and substance both of law and gospel : i mean the antitype of all types , and substance of all shadows : he is the great subject of gospel-ministration . what have ministers to preach but jesus christ ? i have formerly shewed you what it is to preach christ , so as to exalt him and lift him up in the ministration of the gospel . first , 't is to preach the excellencies of his person . 1. to preach that he is god , god by nature , not a petty-god , a god by office , but the most high god , the eternal god , co-essential , co-equal , and co-eternal with the father . 2. to preach that he is man , truly man , made of a woman , of the same flesh and blood that the children partake of . 3. that he is god and man , in one person , both natures making but one christ , by a wonderful , and hypostatical union . secondly , to preach christ is to preach his incarnation , his birth , his life , his death , his resurrection , his ascension , and his intercession . thirdly , to preach christ , is to preach his holy doctrine , and his exemplary life , in his sweet spirit , great condescension , wonderful abasement , infinite love , mercy , faithfulness , meekness , charity , &c. 4. to preach the preciousness of christ , is to preach christ. 5. to preach christ , is to preach the necessity of christ , and of his death : and that 1. because of that voluntary obligation he entered into with the father . in behalf of the elect from eternity ; that holy covenant , and compact ●aid a necessity upon him to dye in our stead . 2. in respect of god's eternal decree , and purpose , he being a lamb slain before the beginning of the world. 3. in respect of those ancient prophesies concerning him , and of his work , and office which must be all accomplished . 4. in respect of all those types and shaddows that pointed to him , which must be fulfilled in their antitype , &c. 5. and in respect of all the saints who lived under the old-testament , who ventured their souls and salvation upon him , as to come and was to dye for them . 6. in respect of the nature , holiness , and justice of god , and of his absolute threatning , pronounced against adam , and all mankind in him . 7. in respect of the sanction and perfect holiness of the law ; and of that curse it laid all men under . 8. moreover , there is an absolute necessity of christ , and of faith in him , in respect of god's revealation , there being no other way , person , or means , found out or revealed , to redeem fallen man , but jesus christ only . fourthly , to preach christ , is to preach the power and ability of christ , to save all that believe in him , or that come to god by him . fifthly , to preach christ , exalt him , and lift him up , is to preach his readiness , and willingness , as well as his power , and ability to save . sixthly , 't is to preach the unsearchable riches of christ. seventhly , to preach christ , is to preach christ the power of god , and the wisdom of god ; i. e. in whom all the glorious attributes of god are united in sweet harmony , and shine forth in equal glory , and strength to save sinners , lost and undone sinners . eighthly , to preach christ , is to preach him not only the one mediator , between god and man , but also our blessed surety , or the surety , and testator of the new-covenant . ninthly , to preach christ , is to preach him in all his offices , as you have heard . tenthly , to preach christ , exalt christ alone , is to preach his satis●action ; or that full and compleat reconciliation he hath made by his obedience , and suffering ; our faith and holiness adding nothing thereunto . eleventhly , to preach christ , is to preach justification only by him ; i. e. that he and his perfect righteousness alone is that which justifies us , as it is imputed to us that believe ; his active obedience being that whi●h is our only title to heaven ; and that his death ( he bearing all god's vindictative wrath for our sins ) is that only which delivers us from hell. twelfthly , to preach christ , exalt christ , is to preach him the way , the only way to the father ; no man cometh to the father , but by me . to preach him the truth , that all truth is in him , centres in him , found and experienced in him , and proceeding from him . to p●each christ the life , the life of our souls ; not only having purchased life for us , but infuseth life , or a vital principle into us , and preserves that life ; that he is the bread of life , and the water of life . that christ is the hidden manna that came down from heaven ; ( which the natural man knoweth not ) that by coming to him , by believing on him , or receiving of him , we live ; and that by our union with him , he is ours ; and his righteousness , and all the merits of his blood , even all his riches , both grace and glory , becomes ours ; or we have an interest in him , and all he is , and hath . thirteenthly , to preach christ , is to preach him to be our bride-groom , that espouseth us in conjugal affections , in knowledge , in faithfulness , in mercy , and in loving kindness for ever . that he is our physician , that heals all our diseases : our shepherd to gather us , or bring us home to his fold , that feeds , leads , protects and defends us . to preach christ the only head of the church , having absolute power over his body , and graciously guiding and influencing it , and every member thereof . to preach christ the only foundation , and chief corner-stone , upon whom the church is built , and every lively stone is united , to build our salvation on him , to trust on him , and to have all our faith and hope in him . to preach christ , is to preach him the sun of righteousness , like as the sun in glory , he is the anima mundi , the very soul of the new world , in respect of light and life , as well as heat ; and in respect of his fructifying and comforting influence ; and by his expelling all our darkness , causing a lovely spring , and blessed day in all such souls on whom he riseth and shines . to preach christ the fountain , to wash us , as well as the sun to enlighten us , and our only physician to heal us . to preach christ in a word ▪ is to preach him to be every thing that god hath made him to be unto us ; even both wisdom and righteousness , sanctification and redemption . fourteenthly , to preach christ , is to preach him , as i said , to be the antitype of all types , and the substance of all shadows . 1. the second adam , publick person , and great covenanting head , and blessed representative of all his elect ; out of whose side his spouse is taken . 2. the true noah , and heir of the world , that builds the ark , and that saves all just persons ; the true preacher of righteousness , that sends the dove , and that repairs the lost world. 3. the true melchizedeck , without father and mother , made a priest by an oath , that blesseth abraham , and all his true seed . 4. the true abraham , to whom all the promises are made ; the father of all the faithful , and th●t turns the bon●-woman and her son out of doors , and recovers the captives . 5. the true , and antitypical isaac , long promised before born , and brought forth out of a dry root , by the mighty power of god , and word of promise ; three dayes dead , and yet , as to his deity , dyed not , and yet was offered up for a sacrifice by his father . 6. the true jacob , who as a prince , prevailed with god. 7. our joseph , who was sold into the hands of the wic●ed ishmaelites ; and who by his abasement , was raised to honour , and made lord-treasurer of all the land , who feeds all famished and hunger-starved sinners , to whom all must go for bread , and before whom , all his brethren must bow . 8. our moses , that brings all the children of israel out of spiritual egypt , and bondage of sin , and satan . 9. the true joshua , that carries god's israel into the land of promise . 10. our strong samson , that slew the devouring lyon , and who , by death , or dying , destroyed our enemies , 11. the true david , beloved of god , and his only anointed , with whom the covenant stands fast for ever . 12. the true solomon , the prince of peace , that excells all in wisdom , both men and angels ; that builds god's temple , and bears the glory : and that marries the aethiopian woman , the black and polluted gentiles . 13. the true elisha , that cures all the leperous naamans , and multiplieth the widdows oyl . 14. the true elijah , that raiseth up the dead child , i. e. the dead soul : and that went to heaven . 15. our jonah , that was cast into the sea of god's wrath , to make a calm , that lay three days and three nights in the heart of the earth . 16. the true antitypical aaron , as you heard before . 17. the mercy-seat , from whence god communes with us . 18. the altar of perfame , that presents all our persons and prayers , acceptable unto god the father . 19. the antitype of the slain , and scape-goat , on whom all our sins are laid ; and who bears them all away into an unknown land. 20. the true antitypical rock , that was smitten in the wilderness , that we might have water of life to drink in this wilderness , until we come to the true canaan . 21. the true passover , that was sacrificed for us . 22. the true sin-offering : yea , both priest , altar , and sacrifice . lastly , the antitypical brasen serpent , that is lifted up to cure all that are stung with sin , that fiery serpent , that look up to him by faith. fifteenthly , to preach christ , is to preach all the ordinances of christ , holy precepts and institutions . sixteenthly , to preach christ , is to preach all the promises of christ , and all in him , and in him sure to all his seed ; not yea , and nay , but yea , and amen , to the glory of god the father . seventeenthly , to preach christ , is to preach that fulness that is in christ ; viz. 1. a soul-fulness , or spiritual fulness , a soul enriching fulness , a s●itable fulness , and seasonable fulness , a necessary fulness , a soul-satisfying fulness , an eternal and everlasting fulness . 2. a fulness of merit and satisfaction , and of righteousness . 3. a fulness of grace . 4. a fulness of light , and a fulness of sufficiency , as mediator of power , wisdome , knowledge , love , mercy , pardon , peace , joy and glory . 5. a fulness of efficiency . tho we are never so empty , christ can fill us ; tho never so poor , he can inrich us ; tho never so weak , he can strengthen us ; tho never so ignorant , he can give us knowle●ge , tho never so guilty , he can justifie us ; tho' never so naked , he can cloathe us ; tho never so sa●● he can rejoyce our troubled hearts : in a word , all fulness is in christ : in him dwelleth the fulness of the god-head , bodily : not part of the god-head , ( the god-head , the distinguished , cannot be divided ) but the whole god-head dwelleth in the son , as in the father , and in the holy ghost . eighteenthly , to preach christ , to exalt him , as the father hath i fred him up ▪ and magnify'd him , is to abase the creature ; 't is to give all the glory of our salvation to him , and assume none of it to ourselves . to preach him only , not to preach moses , nor to take the law from his mouth , but from the mouth of christ , or as it is in christ's hands ; not to preach morality , as that which can justifie and save us . not to preach the light within all , to be our saviour : for that is to preach the law written in the heart of man , it being the substance of that law written in the two tables of stone . not to preach the decrees of general councils , or national synods . nor to mix our inherent righteousness , and sincere obedience ; no , nor our faith with christ's righteousness . thus i have shewed you how christ is exalted , flivated , and like jacob's ladder lifted up to heaven : nay , he 's made higher than the heavens ; and that in his person , and by his offices , heaven and earth meet together , and god and man , in jesus christ , are made one , — i shall close at this time with a word of application : application . 1. we may infer from hence , that here is wonderful incouragement for poor sinners to come to christ ; believe in him , or to venture up this spiritual ladder . 2. behold the fulness which is in christ , and bless god for such a way , for such a ladder that reacheth up to heaven . 3. inquiry ] but why is there so great a fulness in christ ? 1. because god will exalt him , and magnify him : he knew how many would debase him , and disrobe him , of which sort we have too many in these days . 2. because he being god , it cannot be otherwise ; and this shews he is god : would god give this glory to a meer creature , it would be idolatry to give divine adoration to christ , were not he the most high god. 3. it is because there is such an emptiness in poor sinners ; nay , in believers , as in themselves . 4. it is because christ hath so many vessels , empty vessels to fill : true , he has filled multitudes already , from the beginning of the world ; for all that ever had any righteousness , any grace , or peace ; i mean true grace and peace , they had it from jesus christ. but he hath many empty vessels yet to fill , therefore there is need of such a fulness in him ; he fills his church , nay all his churches , and hath a greater vessel yet to fill , when he hath emptied it , namely the whole earth ; for all the earth shall be filled with the knowledge of the glory of the lord. and he is emptying it in order to this now : he will make the earth empty , and turn it up ▪ side down . now 't is full of wickedness , full of sin , full of horrid abominations , of oaths , of pride , uncleanness , drunkenness , cruelty , divisions , contentions ; nay , of idolatry , superstition , errors , heresies , and what not ; but he will empty it e'er long , and then fill it , there is a new world very near , look for it , prepare for it , be ready . 5. christ is full , because there is no bread but in this garner , no water of life for all the world , but in this well , in this fountain . 6. because no sinner might be discouraged , nor dispair of help , succour , and relief in christ , nor believers , because they are god's children , and have his likeness ; — also ; 4. this may reprove such that cast contempt upon jesus christ. some lay quite aside this chief corner-stone : what do they less , that trust to a sober moral life ? or they that cry up the light within , as if that was a ladder that reaches to heaven , which is to build on the covenant of works . others degrade him , that put part of the highest glory on the will of man ; and such who mix their own faith , sincere obedience , or righteousness with christ's merits , and make the gospel as a meer law of obedience , with the sanction of promises and threatnings , rendring our faith and obedience the condition of our salvation . this is not to go to heaven by jacob's ladder . 5. be exhorted to venture up this spiritual ladder , i. e. to believe in christ. [ motives . ] 1. a mighty flood of divine wrath is near ; it will certainly come , and it will over-flow all the dwellers on the earth , or such that dwell below : the saints , who are ascended upon this ladder , dwell above : oh climb up quickly , if you would escape the wrath to come ! 2. there is ( you have heard ) no other way to go to heaven ; christ is the way in which we must walk , the foundation on which we must build , the door by which we must enter , or the ladder by which we must ascend , even by the vail ; that is to say , his flesh , or by the blood of his cross. do not dream of getting to heaven by your tears or prayers , or by your good deeds , or good duties ; or by the broken ladder of free-will ; or by the light within all . what , o what will become of them that strive to throw down this ladder , and th●nk to be saved some other ways ! 3. tho this ladder be high , and thy faith is but weak , yet venture up , set thy foot upon the first round ; i told you the last day that many vvho vvere weak as thou art , are gone to heaven this way ; yea , multitudes that were as heavy laden as thou art , or canst be , ventured up , and found sure and firm footing . 4. thy danger , o sinner ! is great , wilt thou perish in the flood ? o fly to this ark , get up this ladder ; he that believeth not shall be damned . 5. remember the top reacheth to heaven , it will bring thee to heaven , and know also , that in the way , there are many angels , they ascend and descend upon this ladder : they come down to fetch some up , and others they lead and conduct , even those that are ascending upon it : thou shalt , o sinner , have blessed support and supporters in the way . examin . ] try yourselves , do you exalt jesus christ ? certainly if the father hath exalted him , we ought so to do . 1. dost thou lay the whole stress of thy salvation on jesus christ , and believe with thy whole heart ? 2. dost thou love him above all things in the world ? 3. dost thou deny thy self , and forsake all things for his sake , and take up thy cross and follow him ? 4. dost thou account all things loss for the excel● of jesus christ ? 5. dost thou take none of his right , nor glory from him , and ascribe it to man , or to the will of the creature . 6. canst not thou be satisfied with any thing without him ? no , not with ordinances , unless thou dost meet with him , and enjoyst him in them ? 7. dost thou desire before all things to be like unto him , or have his image ? 8. canst not thou endure to grieve nor offend him ? 9. dost thou love him in all wheresoever thou seest his image , not because they are in all things of thy opinion , but because they are god's children , and have his likeness . — also , 6. this may i●form us who are true ministers , as well as who ●re 〈◊〉 c●ristians . 1. not the● 〈…〉 the g●d-head of christ : no , let the● 〈…〉 lush 〈◊〉 be a●hamed● ▪ this discovers that 〈◊〉 are grand hereticks , and know not christ. 2. not such who render god only re●oncilable , or a conditional saviour , not fully re●onciled in jesus christ , according to their doctrin● : christ is yours , if you perform the condition , and what is that ? why change your own hearts , be regenerated , or never venture to believe on christ. alas , they may as so●n create a world as do this , it is christ's work alone , we are born of god , he works all our works in us : regeneration is the effect of vnion with christ. 3. not such that preach themselves , or that preach for gain , or seek their own glory ; we preach not ourselves , but jesus christ , the lord. consol. ] o know ye saints , what a happy state you are in , you are mounting up , and shall ascend on high . 2. angels guard you , support and guide you , and the holy spirit also directs every step you take . 3. nay , god himself takes you by the hand , the steps of a good man are ordered by the lord ; and tho he falls , he shall not utterly be cast down , because god upholdeth him with his right-hand . this ladder brings you to god , the lord god is at the top of it . 1. he was the contriver of this way ; he made this ladder , he prepared it . 2. he is above the ladder , denoting tho christ as cod , is equal with the father ; yet as man , or considered as our mediator , the father is above him ; my father is above all , — my father is greater than i. 3. god being also above it , it may denote that he upholds it by his eternal counsel , and infinite power . 4. god is above it also , as an observer of all that are upon it ; he sees all that believe on his son , and takes notice of them . 5. moreover , he is above it , to encourage all that are upon it with his covenant-promise , i am the lord , the god of abraham , &c. be not afraid , i will up-hold thee , i will strengthen thee , &c. 6. it may also denote he is at the top of it as an inviter , to call upon poor sinners to behold his blessed son , the lamb of god , or to believe on him , and venture up . 7. lastly , he is above it also as a rewarder , or as the end of our journey : [ but so much at this time . ] sermon iii. genesis xxviij . xij . xiij . [ — and behold a ladder , &c. ] the last day we shewed you that this ladder in jacob's dream , was wonderfully elivated , lifted up , or exalted con●●dering the top of it reached up to heaven , from whence we took an occasion to open the wonderderful honour , advancement , elivation or exalta●●on of the lord jesus christ , considered as me●●ator : i shall now proceed . twentieth , a ladder , the top of which reacheth to heaven , is not only wonderfully elivated , or exalted , but all such persons who ascend , or climb up upon it , even to the top thereof , are ●reatly exalted also , though not by any power or skill of their own , yet are so by means of ●●is ladder . so all believers , who ascend upon this spiri●●al ladder , the antitype of jacob's ladder , ch●●st jesus , are hereby exalted , or raised up o● high , in respect of their spiritual state , and condition , and frames also . 1. all such who believe in jesus christ , ( whic● is the way to this spiritual l●d●er ) are made th● sons and daughters of g●● ; they a●e all adopte● children of the king o● he●ven , and earth ▪ as many as received him to them gave 〈◊〉 power to become the sons of god ; even to the● that believe on his name : this of son-ship i● a very great priviledge ; such are greatly , ye● wonderfully elivated , or advanced to honour . first , consi●●ring from what a state we are raised . sirs , by our sins we were brought as low as hell , being born slaves , and vassals of sin , and the devils ; or in a state of hellish bondage , death and misery ; we were sons of perdition or children of wrath by nature , as well as others . david thought it to be no small honour to be the son-in-law to an earthly king ; ( and he none of the best neither ) but , o how much greater i● this honour ! this advancement ! for god to make such who were children of wrath , nay of the devil , to be his own children ! children of his most chiefest love and affection ; and heir● of heaven : if children , then heirs , heirs of god , and joynt-heirs with christ. secondly , nay , my beloved , they are not only adopted sons and daughters of god , who believe in christ ; but they are all espoused to jesus christ also : believers see that their first husband is dead , viz. the law , by the body of christ ; and they also are become dead 〈◊〉 that ; wherefore , my brethren , ye also are becom● dead to the law by the body of christ , that y● should be married to another , even to him that i● raised from the dead , that we should bring fort● fruit unto god. jesus christ espouseth all true believers , ●very soul that rightly ascends up this ladder ; i have espoused you to one husband , ●●at i may present you as a chast virgin to christ. our union with christ is commonly expressed in ●●e scripture , under the notion of a marriage : how to be married to the prince of princes , to ●he prince of the kings of the earth , is a won●erful elivation : should an earthly pri●ce set ●is heart upon , and marry a poor virgin one ●●at was but a scullion-maid , or a begger , cloath●d with filthy rags , what an advancement would this be , for such a one to become a queen , and save a crown of gold set upon her head , and be embraced in the arms of a great monarch , or mighty prince , and to lie in his bosom , and to have the attendance of his servants , or noble retinue ! but alas , what a poor advancement is that , to this ; man in honour abideth not , but is like ●●e beasts that perish : alas that honour may be but for a day , and besides , to be advanced to earthly grandure may prove the ruin of the soul for ever . christ is the heir of both worlds , heir of god , heir of all things ; vpon his head are seven crowns : seven is a number of perfection ; elsewhere it is said , upon his head , were many crowns ; all earthly crowns are his , and at his dispose ; but they are little valued by him , he gives them sometimes to his enemies , even to the vilest of men ; the crowns that are on his own head are coelestial , loaded and sparkling , and heavenly jewels , and diamonds , far brighter than ten thousand suns , amazing for glory , and are also eternal : and it is likewise said , that as his saints are cloathed in white raiment , so they have on their heads crowns of gold ; which doth denote that state of dignity , and glory which they are advanced unto : vpon his right-hand did stand the queen in gold of ophir . on his right-hand , the most honourable place next the king , as christ is said to be sate down at the father's right-hand , so th● saints will be set at his right-hand . can thei● be greater honour confer'd upon them ! sirs , wh●● would not adventure up this ladder , when the●● is such such glory ? it is indeed the way , th● only way to possess those crowns of immorta● grandure that are prepared in heaven . thirdly , by this advancement , i.e. by bein● espoused , and married to jesus christ , all tha● christ hath is theirs ; they have not honou● only , but much wealth and riches also . ( 1. ) the righteousness of christ is theirs ▪ to justifie them ; that is the white raiment , o● glorious robe with which they are cloathed . ( 2. ) his graces to adorn them : in christ are unsearchable riches ; riches and righteousness are with me ; yea , durable riches and righteousness . hence it is , that the apostle would have the saints know the greatness of their riches ; that ye may know what is the hope of your calling , and what the riches of the glory of his inheritance in the saints . here is riches in this inheritance : many have riches and no glory ; others have honour prefer'd upon them , but have no riches : ignoble spirits scrape a great deal of wealth together , in which they place their vain hope , and hapiness in ; but die without honour , like the beasts that perish : alas ! their wealth is but for a day , but this is lasting , durable , eternal , as is their honour ; the crown of glory fadeth not away ; it is in heaven , and saints are a going to it on jacob's ladder ; it is in their view , they see it , and therefore climb up , and shall in due time reach it . happy are they that are called up this ladder , to such a hope , it is called the high-calling of god , in christ jesus . fourthly , the saints are not only the adop●ed sons , and the spouse of christ , but they are ●orn of god , they are begotten and born of god ; born from above : they that are thus called , have an heavenly birth , therefore it is an high-calling , this gives them meet and fit frames of spirit , such ▪ which become their noble station , and blessed relation : what would a relative change signify , without a real change , i mean a change of state , without ● change of heart ? can a carnal heart see beauty in christ , or in heavenly things ? can ●n earthly spirit , prize or value spiritual honour , or riches ? no no , a swine may as well take delight in the glory of a king's palace : alas , ●e had far rather be on a dunghil , or wallow 〈◊〉 the mire . moreover , much of the advancement of believers lies in their heavenly frames , and nobleness of their spirits , works , ends , and aims : in this the righteous is more excellent than his neighbour . 1. he hath a heavenly , a humble , a meek , a publick , a merciful , an inlightened , a free , a firm , a sublime , a sanctified , a raised , an act●ve , and a faithful spirit ; and all this proceeds from that new-birth , which he is passed under , or it is the fruit or effect of his being born of god , or regenerated by the holy spirit . these persons have other principles also , than the rest of mankind have : every life hath principles according to the nature of it ; a vegetative life according to the nature of it ; a sensitive life , according to the nature of it ; and the rational life , according to the nature of it : so the life of grace hath principles according to the nature of it . a saint acts for god , from a principle of faith , and love ; this make the ways of god easy , nay sweet , and pleasant to him . 2. these men have other work also , or imploy themselves in other business than ungodly persons do ; their new-nature prompts them on to make religion their main business , and they also act freely , voluntarily , and with a great and strong propensity in the things of god ; others act in such matters , as men without heart ; they must put a force on themselves if they meddle with heavenly duties , and heavenly things , because of the earthly and carnal temper and frames of their hearts . but as to heavenly born souls it is below them to be continually a digging in the earth , and loading themselves with thick clay ; or to heap up the dust of the ground , or to take their chiefest delight in eating and drinking , or in pleasing their sensual lusts : no , they are going as fast as they can from these things in their hearts , and affections , love , and delight , and desires , they see the beauty of god and the excellencies of jesus christ ; they pry into the mysteries of the gospel , and of that redemption which is by jesus christ : they mind eternal things . 3. moreover , this new nature which is wrought in them , causes them to have more noble , high , and sublime ends and aims , than all others have : 't is not their own honour , nor their own profit they seek , but it is the honour and glory of god they aim at ; god , who is at the top of the ladder , as the end of their journey ; ( as is said before ) god beloved i● their last end , it is to reach him , enjoy him for evermore , they mount up on high . fifthly , they are elivated , or highly advanced and exalted , in that they have such a sublime , mystical , and intimate union with god and jesus christ : he that is joined to the lord , is one spirit . there is , saith a reverend writer , no stricter union in the world , than that of christ and believers ; it is therefore compared to all sorts of unions , natural , and political . he is the head , they the members ; he is the root , they the branches ; he the husband , they the wife : 't is so firm , so strong a union intensively , that christ and a regenerate man becomes one spirit , as if there was but one soul in two bodies ; what the spirit doth in christ , it doth also in a believer , ac●ording to the capacity of his soul ; i in them , and thou in me , that they may be made perfect in one. this shews it is a wonderful , and mysterious union , more to be admired , then it can be explained : — and the spring of it rises from the hypostatical vnion of our nature , with the divine nature , in the person of christ : o how doth this exalt believers ! sixthly , they are not only elivated , advanced and lifted up on high by vertue of this union ; but also , in that they are allowed , and daily have communion with the father , son , and holy spirit : but without regeneration , or , our natures being first changed , this could not be : what communion can there be between a living god , and a dead heart ? or between a holy god , and a filthy and polluted creature ? god hates sin , and he loves it : god loves holiness , and he loathes it : justification changes our state , that discharged us from the guilt of sins ; but regeneration changes our nature , and makes us fit to converse with god : for as god can take no pleasure in us , until his image is stampt upon us , so we can take no delight , nor pleasure in him : without this change heaven would be no paradice or heaven unto us . but by being renewed , we are capable , and do enjoy sweet fellowship with the father , and the son. believers walk with god , and god with them : jesus christ and believers set together , dwell together , walk together , yea , sup together , and daily visit each other ; christ and they mind the same things ; the interest of christ and believers are one , and the same ; christ sympathizeth with his saints in their afflictions , and rejoyces with them in their consolations ; such a high priest became us . but , o what an high advancement is this ! that such a low , base , and contemptible creature as man is , as in himself , should be allowed to have communion and fellowship with the great and most glorious god of heaven , and earth , and with jesus christ , the only potentate , and prince of the kings of the earth ! seventhly , the saints in christ are so exalted , and lifted up in grandure and honour , that they are god's choice and precious jewels , or his chiefest treasure ; they shall be mine , saith the lord , in that day i make up my jewels : they are the favourites of heaven ; the lord saith , they that touch them , touch the apple of his eye . no king hath such a value of his greatest favourites , as god hath for his saints ; they are the persons that the king delights to honour : what is it to be honoured by poor mortals to this honour ? if any man serve me , him will my father honour : he honours them here , he gives them honourable titles : what are the airy , and empty titles of earl , marquiss , duke , &c. ( that pull up ambitious spirits ) to those high and honourable titles god confers on believers ? as sons of god , heirs of god , most excellent , or most magnificent ; he hath made us kings , &c. and princes . these are high titles indeed , when conferred upon us by the eternal god. my brethren , they are not only h●noured with the highest titles , but also beloved with the highest love ; i gave egypt for thy ransom , ethiopia and s●ba for thee ; since thou wert precious in my sight , thou hast been honourable , and i have loved thee . he loves them with the love of complacency ; he rejoyces over them , as the bridegroom rejoiceth over the bride . nay , he loveth them with the same love wherewith he loves jesus christ : and hast loved them , as thou hast loved me . and as he loveth , and honoureth them , so he will also cause all men , yea , kings , and such that now hate them , to bow before them ; the sons of them that afflicted thee , shall come bending unto thee , and all that despised thee shall bow themselves at the soles of thy feet . the gentiles shall see their righteousness , and all kings their glory : thou shalt also be a crown of glory in the hand of the lord , and a royal diadem in the hand of thy god. nay , the lord jesus himself will honour them ; verily , i say unto you , that he shall gird himself , and make them sit down to meat , and will come forth , and serve them . eighthly , and lastly , he honoureth them with his own glorious train or noble retinue : he commands his servants , those glorious courtiers that attend , and wait round about his throne , to wait on them , to administer unto them , and continually to be a guard unto them , that love and fear his name ; they ride , ( as i may so say ) in his own chariots ; the chariots of god are twenty thousand , even thousands of angels : and these are on this ladder , they ascend and descend upon the son of man. but more of this hereafter : they encamp round about such that fear the lord ; and are sent to minister unto them that are heirs of salvation . vse . 1. how may this raise the hearts of believers ? alas ! they little think what glory god hath , in jesus christ , conferr'd upon them : how would they lift up their heads , and rejoyce , did they contemplate on that great dignity , they are raised unto ! 2. and what reproof may this be to the ungodly world , who slight , despise , and hate these honourable ones , as if they were the off-scouring of all things , and not worthy to live on the earth , when indeed the world is not worthy of them ; these precious sons of sion comparable to fine go●d , are accounted as earthen pitchers . moreover , it may reprove those for their horrid folly , who esteem and value the vain honour of men , above the honour that comes from god ; that had rather be great in the sight of men than great and glorious in the sight of god. 3. this also may cause us to admire jesus christ , who hath raised us to suc● dignity , and honour : his exaltation , beloved , is our exaltation , we had never been raised to this honour , had not he been abased , and then highly ex●lted : christ's exaltation was only a mediatory exaltation ; he was not advanced , in respect of the essential glory of his god-head ; for as so he was always possessed with that , so that their could be no addition of glory made to that ; but it was a glory or exaltation of his person , as god-man ; the glory of christ , as god , is the same from everlasting with the father ; therefore it was the exaltation of his person , as mediator ; as he is our head and blessed representative , he is exalted , that we in him may be exalted also : as he , beloved , was raised up from the dead , so were we in him ; and as he was justifi●d , so were we in him ; and as he ascended up to heaven , so did we ascend in him ; and so also assuredly shall all his elect be raised spiritually from sin to a state of grace here , and in ●o●●y and soul to an eternal state of glory hereafter . if christ be raised , we shall be raised , because he was raised as our publick head , and is ascended into heaven as our fore-runner . 4 this may be also for tryal : by this we may know my brethren , who they are that are upon jacobs ladder , or in jesus christ : see what spirits , what hearts , what principles , what ends and aims you have , and what li●e● you live : do you dwell on ●igh ? yet pray labour to ascend higher , and higher every day ; but is your conversation in heaven ? do you mount up as with eagles wings ? 't is thus if you are true believers : earth is behind your backs , and all the things of the world are little in your sight , if you are elivated on high . but to proceed , there is one or two things more concerning this ladder , that i must take notice of ; mind well the word [ behold ] and [ behold a ladder ] this as i hinted , is a word that sometimes calls for observation and attention ; behold , i am at the door , and knock ; sometimes it calls for commiseration , behold , is there any sorrow like my sorrow ? sometimes it calls for imitation , behold the perfect man : sometimes it calls for admiration , behold , what manner of love is this ! &c. sometimes it calls for faith , and dependance ; behold , the lamb of god , &c. i said , behold me , behold me ; what is that but to believe in him ? lastly , and sometimes for consolation . now the word here no doubt calls for observation , for admiration , for faith and dependance , and also for consolation . behold , a ladder set upon the earth , and the top of it reacheth to heaven ! * of what a length is this ladder ! astronomers , according to reverend greenhill observe , 't is 160. millions of miles from earth to heaven ; a wonderful thing ! an amazing height ! so it is a wonderful thing to behold christ jesus , the way to heaven . behold with admiration ! be astonished ! who could have thought of such a way , to the father , to be saved by a dying jesus , by a poor man , hanged on a tree ; to be justified by his righteousness ; and by his death to be delivered from hell ; this is a marvelous thing ! angels wonder , beholding this person : observe from hence . doct. ii. that the way which god hath found out to save lost man , namely jesus christ , ought to be beheld with the greatest care or utmost diligence ; and with the greatest admiration and wonderment . 1. i shall shew wherein , ( in speaking to this proposition , ) the wonderfulness of this spiritual ladder doth consist . 2. how we should behold jesus christ. 3. shew you why we should behold him . 4. for what sinners , should behold christ , or look to him . 5. apply it . — to the first of these . 1. to behold this spiritual ladder in respect of the cause , or motive that moved god to make , or prepare it . 2. in respect of the wisdom of god that did prepare it . 3. in respect of the matter of which it is made , or doth consist . 4. in respect of the great and glorious design of god , in making or preparing of it . first , we may well admire , this spiritual ladder , jesus christ , in respect of th● motive which moved god to prepare it , which was his infinite love , mercy , and goodness to sinners , to shew so great compassi●n towards sinful and r●bellious creatures , who deserv●d instead of being raised up to heaven , to be immediately cast down to the lowest hell. what is man , that thou art mindful of him ? that thou shouldst magnif●● him , and set thy heart upon him ? sirs , it was the love of god the father , i say that t●is way was prepared , it sprang or proceeded from the greatness of his love ; god so loved the w●rld ; if it had not been the product of the father's lo●e , it w●●l● not be to the praise of 〈◊〉 grace ; the love of the f●ther in this case , in moving , was as great as the 〈◊〉 in consenting . o how did his bowels work and move in him ! o the miraculousness of divine goodness ! by the law we had broke , we were guilty , insolently taking up arms against our maker , plunging ourselves into a sea of divine wrath and vengeance ; guilty of millions of sins , meritting millions of deaths , yet has love would not let him rest until he had found out a way to raise us up from the lowest hell to the highest heaven . and in making his son , his only begotten son the way , and that by abasing of him , making him so poor , that was so rich , so low , that was so high and glorious ; so cursed , that was so blessed , yea blessedness it self ; nay , so miserable for a time ; to make our way to heaven thro' the rending his flesh , and taring his soul to pieces , and pouring forth his most precious blood , and this for such who hated him , and were cursed traitors against him ; well might the holy ghost say , behold , a ladder ! behold , a new and living way , which he hath provided , and consecrated thro' the veil , that is to say , the flesh of his own son : o my brethren , the way to enter into the holiest , is by the blood of jesus ! doth not god hereby shew greater love and grace , than if he had saved lost sinners on a way of simple mercy , without the death of his own son ? therefore ( as one observes ) god resolv●d to signalize his love to us , he would have it re●ch the highest note ; and it could not be screw'd up to an higher peg , than to sacrifice his son for us , with his own hand ; it pleased the lord to praise him : be astonished , both men and angels ! now may our meditations swim in this boundless , bottomless bankless ocean of the fathers love ! god spared not his own son. brethren , the love of the father was the motive , that moved him to contrive this way to heaven ; yea and the fullest , the freest , and the most amazing love that ever was shewed ; free to us , but expensive to him ; it cost him the blood of his son , more costly than the making of millions of worlds ; he lay in his bosom , and there was none besides him from eternity , to put up a request ; it was the result of his own bowels before the being of any creature , 't was the effect of his power : tho' our justification , sanctification , and eternal blessedness , be the fruits and merits of christ's death , yet whatsoever is meritted for us by christ , it is all the fruits of god's love : christ did not merit the fathers love , nor did he merit the office of being a mediator ; no , this sprung only from the love of god to us ; christ did not , i say , dye to procure the fathers love , tho' thereby he makes us more lovely unto him , by washing us from our natural filthiness ; and by the fruits of his death , thro' the spirit , by stamping his image upon our souls . brethren , god could not shew gre●ter love to us , as abraham could not to god , than by the offering up his own son isaac , whom he so d●arly loved . secondly , admire this sacred ladder in respect of the wisdom of god , in contriving of this way to heaven : as it exceeds the art and wisdom of men to make a ladder to reach up to heaven ; so it far surpasseth the wisdom of men or angels , to contrive such a way to heaven , that god may be glorified in all his attributes , to the highest perfections , and yet we saved , sin punished , and yet the sinner justified : besides , god had lost the glory of his work in making of man and this world for his sake , and satan would have insulted over him , had he not contrived a way to restore him : it would have been to the disparagement of his wisdom , who pronounced all the works he had made to be good ; and when he had made man very good , to see himself so soon disappointed , and his work marr'd , i mean the noblest part thereof , all other creatures being made for man's use , and so for lower and baser , and more unworthy ends . brethren , christ the way , not in vain called the wisdom of god , because in him god displays the highest acts of his divine wisdom ; the holy angels are amaz●d at this wisdom , they pry into this depth , this profound mystery of god manifested in the flesh. there is a wonderful mystery in our way to heaven by jesus christ , as well as in the fellowship of this mystery , or in the communication of it ; it is called the manifold wisdom of god ; to the intent that now unto the principalities and powers in heavenly places , might be known by the church the manifold wisdom of god. the angels who are said to ascend and descend up this ladder , are not a little astonished with the whole oeconomy of man's redemption , or with this way of raising us to the highest glory ; from hence paul speaking of our redemption thro christs blood , saith ; wherein god hath abounded towards us in all wisdom and prudence . brethren , god hath abounded in all wisdom towards us in contriving of this way for us to come to himself , and his prudence in ordering and disposing the means consonant thereto . wisdom ( saith one ) in drawing the platform , and prudence in digging thro all impediments ; and making even the seeming obstacles serve as steps to the execution of it . brethren , god hath discovered greater wisdom in restoring man by jesus christ , then in his creating of him ; god's wisdom howbeit shines in the works of creation , and in his works of providence ; in governing the whole creation is very great , but his greatest wisdom appears in the work of his redemption , both in respect to the work it self , together with his design and purpose of god therein ; well might it be said , behold a ladder , &c. wonder ! oh the depths of the riches both of the wisdom and knowledge of god! 't is called the riches of god's wisdom , and the wisdom of god in a mystery ; but woe to such as contemn this wisdom , slight this wisdom , or assert there is nothing in it a mystery above humane reason , how for god thus to love man , for god to bring his glory out of the ashes , wherein it seem'd buried , and to raise man so high , that by sin and the devil was laid so low ; to cause light to shine out of the thickest darkness , and to bring heaven and earth together again , is wisdom to be admir'd ! as reverend charnock observes , it is accounted an admirable point of wisdom among men , to unite two princes at variance , without invading either of their rights , but intirely preserving them , and to link them together in bonds of stronger peace , than they were in before they fell out . by jesus christ , brethren , god's right is preserved , he loseth nothing of his own glory , of his own honour , but it is more enlarged and manifested , than if man had never fallen ; and man is restored to a better and more lasting state of happiness . thirdly , the way to heaven by jacob's ladder , ought to be beheld with the greatest admiration in respect of the matter of which it is made ; all ladders ( as well as all other things ) consist of matter and form , — but , o what is the matter with which this divine ladder is made ! i answer it is the son of god made man , even he that made the woman , made of a woman ; is not this wonderful , to see the ancient of days , become a babe of a day old ? is it not a marvellous thing , to see him that was in the form of god , and that thought it not robbery to be equal with god , to be in the form of a servant , and to lye in a man●er● to see him that made the creature , to be trod underfoot of the creature , and hel● in scorn and contempt , and dishonoured , to raise such as we so the highest honour ? is it not an amazing thing , to see jesus made a curse to raise sinners from under the curse to eternal bl●●●edness ? we account that a marvellous thing that is new , a thing that none ever did , nor could do the like ; for the lord hath created a new thi●● in the earth , a woman shall compass a man. a child created , not begotten , but created in the virgin 's womb by the lord , is not that a marvellous thing ? and above the reason or understanding of men , though of the deepest judgment , wisdom , and knowledge , that ever lived upon the earth ? but su●h is the incarnation of christ , and the hypostatical union of the two natures in that one person ; no man by reason can comprehend h●w th●s could be . my ●●●thren , this is a mysterious ladder , and made of a ●●●derful materials : is it not an amazing thing , that god should give his own son a sacrifice for rebels , such that hated him ? and that god should purchase the church with his own blood ? is it not a marvellous thing , that the king upon the throne should lay aside his robes , and dye for c●rsed traytors , and contemptible beggers ? is not that a wonderful thing which non-plusses all the wisdom of men and angels ? is it not a wonderful thing that god and man , or the divine and humane nature should be so united to be but one person ? and is it not strange and wonderful that vile sinners should be made righteous by the righteousness of another ? and that sinful man should be cloathed with a more glorious robe than any of the holy angels of heaven have ? is it not a marvellous thing , that death should be overcome and destroyed by death ? and that a man should dye , and yet be capable to raise himself from the dead ? behold this ladder ! is it not made of beaten gold ? is it not a costly ladder , of more worth than ten thousand worlds ? what are pearls or diamonds to this pearl ? what precious stones may be compared to this precious tryed stone ? this ladder is made of one precious stone , yet so made , that there is firm and sure footing in it for all that venture thereon , to carry them to heaven . fourthly , it should be beheld with admiration , in respect of the design of it . o my brethren , never was a ladder made on so high , so sublime , and on so great , and so glorious a design as this is ! 1. for to manifest the glory of god , or to advance his own honour in the sight and view of all his elect ones . 2. to magnify the law. 3. to destroy the work and design of the devil . 4. and to raise up poor fallen man into a most happy and glorious state and condition for ever . certainly , to behold such a ladder , that is set upon the earth , and the top of it reacheth up to heaven , it must needs denote some wonderful and glorious design and end of the blessed god. it shews that hereby god would have jacob know , and all his true seed , that man's happiness doth not consist in any earthly blessings : it is not below , but above , yea that it lyes only in hi● self , and that we must observe the way , know well the way he hath prepared for us , to attain to that true happiness , and that it is to be had in union and communion with himself : but to proceed . first , the design of god the father in the contriving this way , this glorious and wonderful medium , or this spiritual and mystical ladder , is to magnify and advance his own glory , in respect of his own person , and the glory of his son , and the glory of the holy-ghost ; for every sacred person of the blessed trinity , shines forth in equal glory in the contrivance and accomplishment of our salvation by jesus christ. 1. the glory of the father is manifested in election ; or in chusing all that shall be saved in christ. 2. the glory of the son in redemption ; or in dying to redeem them . 3. the glory of the holy spirit in sanctification ; or in renewing and regenerating of them . so many the father elected , so many the son redeemed , and so many the spirit sanctifies . so in justification , ( christ's righteousness being called a robe ) the three persons are equally glorified and exalted . 1. the father prepar'd the matter out of which the robe of righteousness is made ; viz. the body of christ. 2. the son wrought it by his own active and passive obedience . 3. the holy-ghost puts it upon us , by working faith in us . and not only the glory of god personally consider'd , but also the glory of all the divine attributes , or perfections of the blessed god-head , are magnified and exalted also hereby . 1. the glory of his infinite love , mercy , and goodness , ( which you have heard ) is the grand motive that moved god the father , or put him upon this glorious contrivance ; which is the rise , spring and fountain of all our happiness . 2. moreover , the glory of his infinite wisdom , truth , justice , power , and holiness . the glory of his justice : god is just ; he can as soon cease to be , as cease to be just. god declar'd , if man sinn'd he should dye ; therefore either he must destroy man to preserve his truth and justice , and see his law not violated and turned upside down , and so conceal his mercy ; or else find out a way to satisfy his justice , and preserve his truth , that his love and mercy may appear ; therefore his vvisdom found out a way for the honour both of justice and mercy , by laying our sins upon his own son as our surety , and to undergo that wrath and punishment , which we must otherwise have undergone for ever . here is , brethren , no changing the sentence against sin , but of the person ; our sins and punishment are transferred upon jesus christ ; and since it was infinite justice our sins had wronged , an infinite punishment must be suffered , which none but one that was god could bear , nor satisfy for : and now the full payment or satisfaction christ made to divine justice , put a bar , or delivered h●m from the eternal duration of the punishment : for the cause why sinners lye in hell , or in prison for ever , arises from their inability to satisfie or pay their debts ; but from the worth and dignity of christ's person , justice is satisfie● , and he acquitted , and discharged out of prison , and we in him . besides , none but god could be a proper judge ; what could be a suffici●nt satisfaction to his vindictive wrath and justice , but when god declares that in his son he is well pleased , and satisfied ? who shall say this could not be a proper and legal discharge for us ? moreover , this discovers go●'s infinite holiness and hatred of sin , more than if we had suffered for ever , in his making his own son a sacrifice for our sins , and not sparing him when he stands in our law-place . here ( as one observes ) was the beauty of his holiness , as well as the exactness of his justice , with the vin●●cation of the honour of his law , displaying the purity of his nature , by sheathing his sword with indign●●●on in the bowels of sin , while he pierced the heart of his beloved son. the like i might speak of all god's other blessed attributes ; his end was to magnifie them hereby , as well as his wisdom , love , mercy , and justice : but to proceed , secondly , his design herein also was to magnify the law , and make it honourable ; the law looses none of it sanction by jesus christ ; the law required man to keep it , man to yield perfect obedience to god therein , and man to dye , and bear the penalty for the breach of it . but lo ! here is a man , ( nay one more then man , even god-man , the son of god , made man , made of a woman , made under the law ) come on purpose to stand in our law-place , to honour this law , to yield active and perfect obedience unto it , and to dye for our breach thereof . this is more than the law could , or did require ; the law hath more then it 's just demand , for by christ's keeping of it , and dying for our sin● , he hath meritted as well as satisfied ; he hath meritted those things of god , which the law could not have given us ; had we never broke it , that could not have made us so near to god , so great , so glorious , and so happy for ever , as we are made by the merits , and purchase of jesus christ. but more of that by and by . do we make void the law thro' faith , god forbid : yea we establish the law : in that by christ's obedience to the law , or by his perfect active obedience , and death , apprehended by faith we are justified , and the law for ever silenced : christ having satisfied the justice of god , broke the thunders of the law , and dissolved the frame of all its anathema's : he being made a curse for us , he hath redeemed us from the curse of the law : he hath abolished the obligation of the moral law as to its condemning power , and hath by his blood sealed another covenant , a new-covenant , a better covenant : the first hath been perfectly kept , and the sentence of it hath been undergone ; and its killing power is taken away to all that are in christ jesus . and thus , see how the law is magnified , lifted up , and made honourable : i. e. rather then that shall loose any of its honour , the son of god will become man and answer all its demands , in doing , and suffering what we ought to have done , and suffered , and for our default must have endured for ever . thirdly , god's design hereby also was to destroy the works of the devil , in respect of original sin , which was satan's work , and of all actual sins , which are his cursed works also : i. e. such works that he imploys all men in , and stirs them up to do , until they are delivered out of his kingdom : for this purpose was the son of god manifested , that he might destroy the works of the devil : who is the author of all sin , and the worker of all iniquity : and as god's design was to destroy sin , the work of the devil , so it was also hereby to destroy satans design likewise , which was to rob god of the glory of his own work and purpose , in creating of man ; he thought to have utterly ruined mankind , and laid him for ever as low as hell , but god by this means , by this spiritual ladder , shews his purpose is to raise hi● up to the highest heavens . this brings me to the last thing proposed , as gods design hereby . fourthly , gods design hereby was to raise up poor fallen man into a more happy and glorious state , than he was in before he fell : every believer is made hereby a son or daughter of god , born of god , adopted by the free-grace of god , and made an heir of god ; nay , married to the son of god , and cloathed with the righteousness of god , or with 〈◊〉 righteousness , who is god , and from this state can never fall . so mu●h as to the first thing proposed i. e in what respects this ladder , jesus christ , should be b●held . secondly , i shall shew you how , or in what respect we should behold jesus christ. first , exclusively , or by way of opposition to all other objects or things : we should behold jesus christ , as our only saviour , exclusive of all other ways , object , or means of obtaining eternal life , whatsoever . 1. exclusively , or in opposition to the law , and the righteousness any can obtain by their own personal obedience thereunto , we ought to behold jesus christ : some , in the apostles time , expected justification by their own obedience to the moral and ceremonial law ; but israel , that followed after the law of righteousness , hath not attained to the law of r●ghteousness : vers . 31. wherefore ? because they sought it not by faith , but as it were by the works of the law ; for they stumbled at that stumbling-stone . vers . 32. they being ignorant of gods righteousness , and going about to establish their own righteousness . have not submitted themselves to the righteousness of god. that is , by their personal , and own inherent righteousness . 2. exclusive of all our works , or righteousness done by us , or wrought in us as part ●f the matter of our justification before god ; or as any procuring cause , or condition of our justification and eternal life . for since all boasting is excluded , all works done by us , and righteousness wrought in us , are excluded ; but all boasting is excluded &c. where is boasting then ? it is excluded , by what law ? of works ; nay , but by the law of faith. 3. exclusive of any other sacrifice for sin , or mediators : the papists look to their own vain sacrifices , offerings and pennance , an● seek to other mediators also , to the detracting from the worth and satisfactory sacrifice of christ once for all ; but as there is but one mediator between god and man , the man christ jesus ; so there is but one propiciatory sacrifice , which he offered up upon the cross. 4. nay , we should behold this ladder , i.e. jesus christ , exclusive of faith it self , either as an habit , or act , or in respect of its being any condition , or cause , procuring our justification ; or as touching the effects , or fruits of it , or any ways else whatsoever , save only as an instrument by which we apprehend or receive jesus christ : for it is not faith which justifieth us , but the object which it apprehends and takes hold of ; it was not the eye that beheld the brazen serpent in the wilderness that healed those that were stung , but the brazen serpent , that was beheld or lookt unto . secondly , we must behold jesus christ by an eye of faith , or believe in him , venture our souls upon him ; thus it is to behold him . 1. to believe there is no salvation , but by and thro' jesus christ alone ; neither is there salvation in any other ; for there is no other name given under heaven , whereby we must be saved . no other saviour for soul or body , for pardon or peace . 2. to believe , tho' there is no salvation in any other , or in nothing else ; yet that there is salvation in christ , for all that come unto him , or savingly believe in him ; whosoever believeth in him , shall not perish but have everlasting life . and indeed , to this end is christ lifted up ( as a ladder , the top of which reaches to heaven : as the brazen serpent was lifted up , ) that the vilest sinners who behold him by an eye of faith might be saved . 3. to believe in christ , or thus to behold him , is to lay the whole stress of our salvation upon him , and upon his atonement , upon his righteousness , or upon the merits of his blood alone . 4. to behold christ , is to believe that he hath made our peace with god ; that god is satisfied and well pleased in him ; that divine wrath is appeased in him ; and that he dyed for you , or in your stead . 5. to behold christ , is to apply his blood , and plead his atonement against all accusations that may be brought against you . 1 when satan lays the greatness of our sins before us , and aggravates them upon our consciences , it is then our duty to repell his assaults , and implead him , by pleading that christ's blood hath fully attoned and satisfied for all our sins , both those sins we committed before called , and for all our sins committed after we are called . 2. when our consciences acc●se us , 't is our duty and priviledge to plead the blood of christ ; and look up to him who is our advocate at the father's right-h●nd . 3. when men accuse us for our faults and failings , we must behold jesus christ , and believe the sufficiency of his righteousness , and the vertue and merits of his blood : who shall lay any thing to the charge of god's elect ? it is god that justifies . who is he that condemneth ? it is christ that dyed , yea , rather that is risen again ; who is even at the right-hand of god , who also maketh intercession for us . who can implead su●h , or put in any accusation against them whom god actually acquits , justifies and pronounceth righteous ? the apostle saith ; ( our late ●nnotators say ) that such : one may throw down the gauntle● , and challenge all the world ; let conscience , carnal reason , law , sin hell and devils bring forth a●● they can say , it will not be sufficientto condemnation . thirdly , to behold jesus christ by faith , is to go directly to him as your saviour , and adv●cate ; let your sins be what they will , knowing that he is able to save you , and that he hath b●rn all the punishment due that your sins deserved ; and this without thinking of bringing any thing with you to commend you to him : he requires no previous qualifications of us ; sinners must look to christ , come to christ in their sins , beholding their loathsome filth , and abominable guilt , feeling and finding that their wounds bleed , and are corrupt ; and not to think to wash themselves from their sins by repentance , and tears of sorrow for sin , that they may believe , but come to him , to be washed ; believe in him that they may be justified and healed ; faith will produce repentance ; they shall look to him whom they pierced , and they shall mourn , as a man mourns for his only son ; and be in bitterness , as a man is in bitterness for his first-born . fourthly , we should behold christ as a sure way to the father : this ladder will bring us to god , who is at the top of it , or above it ; and as this only is the way , so it is a sure way : no man cometh to the father but by me : by christ we believe in god , and come to god , not directly to god , without eyeing of this medium ; no , no , god out of christ is an angry god , a consuming ●●ire : therefore we must come to god , by christ as our mediator , and co●mit our cause to him to plead at god's bar. thirdly , why we should behold this ladder , or look unto jesus christ ? 1. because he is the way to heaven , which infinite wisdom hath found out ; nay the result of that glorious counsel held between the father and the son from eternity : not to behold this way , this ladder , this mediator , is to cast contempt on god , in his contrivance of salvation by jesus christ. 2. because there is so much divine love , grace and goodness shewed to us in jesus christ. 3. because this sight is so wonderful a sight● : christ brethren , is the wonder of both worlds ; o 't is an amazing thing , to see such a way , such a ladder prepared for us to go to god! 4. christ should be beheld because of the loveliness ( as well as the wonderfulness ) of his person : there is no such object to be seen in heaven , nor earth . 5. because there is in him all fulness ; we beheld his glory , as the glory of the only begotten of the father , full of grace and truth . the word , as one observes , is emphatical , [ itheasametha , ] we beheld , as in a theatre , as men behold things presented to them on a stage , with great earnestness , and delight ; even as the express image of the father's person ; it pleased the father , that in him all fulness should ●awe● . he received the spirit of grace without measure , and 't is in him to be communicated to all his elect , or members of his mystical body , as fulness of sap is in the root , to supply all the branches . 6. because this of beholding , or looking to jesus christ , is the way god hath appointed for our reception , or participation of all the benefits and merits of his blood ; nor is there any other way , but thro' believing in him , for any adult persons to be saved . 7. because of the absolute necessity sinners have of him ; they are sick , and he is their physician , &c. fifthly , for what , or to receive what , should we behold jesus christ. 1. for reco●ciliat●on and peace with god : all thi●●s are of god , who reconciled us unto himself 〈…〉 , to 〈◊〉 , th●t god was in christ , reconciling the world to himself , not imputing their tres●asses unto them ; this is the meriter●ous cause of our reconciliation : god in christ , or by his blood , is satisfied , and reconciled ; and all that would have peace with god , must believe , or look to christ , to receive the attonement : christ hath received an actual discharge for sinners from his father , and you must come to him for it , and receive the benefit and evidence of it to your own consciences : all that the father hath given me , shall come unto me ; and whosoever cometh unto me , i wi●l in no wise cast out . there is an infallible connexion betwixt faith and eternal life ; and betwixt election and the collection of special grace ; and as election is first , special vocation will follow ; and as many as were ordained to eternal life , believed . for the father's gift of the soul to christ , and of grace to believe in him , is no doubt here ment by his giving them to his son. 2. ●herefore you must first look to him for grace , for fait● ; god pours ou● the spirit of grace and supplicat●on first , and then a sinner looks to him w●om he pierced ; that is , then and not till then he will believe , or savingly behold jesus christ. 3. sinners must behold christ , look to christ for vnion with him , and to be espoused to him : look till they love ; behold him , till they fall in love with him . the holy spirit is the bond of this union , by which christ takes hold of us , and faith is that grace , by which we take hold of him . 4. for justification : whosoever hath union with christ , receives their personal discharge from the law-sentence , that bound them over to wrath , and condemnation ; and are actually pronounced acquitted , and justified for ever . 5. for acceptation with the father ; who hath made us accepted in the beloved , christ's acceptance by the father , is the spring , or fountain of our acceptance , he being accepted for , and in the behalf of all his elect : and no sooner is a sinner in christ , but he stands personally justified , and accepted with the father ; and he being accepted , all his duties and services are accepted also , that he performs in faith , and by the assistance of the spirit of god. 6. for pardon of sin ; and to have it evidenced unto their consciences : in whom we have redemption thro' his blood , even the forgiveness of sins . 7. for strength : surely shall one say , in the lord have i righteousness , and strength , righteousness to justifie me , and strength to support me , and assistance to bear all burdens , resist all temptations , to strengthen all my graces , and to perform all holy duties . 8. for all divine comforts and consolations : if there be therefore any consolations in christ , if any comfort of love , if any fellowship of the spirit , &c. tho' many may be in christ , and find no such consolations , which others meet with , yet there are most precious consolations in him , and we should look to him for them . lastly , we should behold him ; look to him for eternal life : eternal life is purchased by christ , and 't is to be had in christ , and all that believe h●ve an undoubted title thereto . application . first , we infer from hence that great blindness , and ignorance hath siezed upon most of men , in that they care not to behold jesus christ , they can see no be●uty in him to desire him , nor do they marvel to behold this sight . secondly , sinner , will you not behold this christ thy saviour ? let me exhort you to behold the lamb of god that takes away the sin of the world ; and , o cast a right look unto him ! [ motives . ] 1. it will cause , or work godly sorrow in you f●r all your sins ; they shall look unto him , whom they p●ercea , and shall mourn , &c. 2. it will cause in you self-loathing , and self-abhorrance ; i have heard of thee by the hearing of the ears ; but now mine eyes see thee , therefore i abhor my self , and repent in dust and ashes . when the prophet saw the lord sitting upon a throne , high , and lifted up , and his train filled the temple , he cryed out ; i am undone ! mine eyes have seen the king , the lord of hosts ! 3. it will cause you to behold great beauty and excellencies in him : to you that believe , he is precious : yea , doubtless , i count all things loss for the excellency of the knowledge of jesus christ , my lord. you will say then , that he is the chiefest among ten thousands , and altogether lovely . 4. it will change you into his own image ; this look is of a soul-transforming nature ; but we all , beholding as in a glass the glory of the lord , are changed into the same image , from glory , to glory , even as by the spirit of the lord. 5. this beholding of christ , will cause you to contemn all things here below , and to account them as nothing , nay worse than nothing in comparison of him ; for whom i have suffered the loss of all things , and do count them but dung , that i may win christ. ( syriac and others , dog's meat , refuse cast to dogs ) thus do all that behold him , ( in point of justification ) in comparison of christ ; esteem as nothing all good works , good duties flowing from a sanctified heart ; nay all inherit holiness with faith it self , in respect of any trust , and confidence therein : so much is the object of faith valued by all that thus behold him . 6. it will draw the souls of all that thus behold him , to him , and after him , and to follow him whithersoever he goes : when i am lifted up , i will draw all men to me : when i am beheld on the cross , dying for them , or in their stead . lo ! we have forsaken all , and have followed thee ? they did thus , and presently too , as soon as he called them : — these are they which follow the lamb , whithersoever he goeth ; those who thus see him , are even sick of love ; saw ye him whom my soul loveth ? &c. tell him i am sick of love o sinners , labour thus to behold him ! i.e. pierced for you ; ●ying and bleeding on the cross for you ; offering himself to you , standing at your doors woing and entreating you to open to him , to love him , imbrace him , and espouse him . [ consider by way of excitation . ] 1. can you behold him entering into a covenant of rede●ption from eternity for you , and not love him ? can you see hi● strike hands with the father , leaving out your names , an● only putting his own name in that covenant , as your surety , to pay all your debts , to s●tisfie divine justice for all your sins , and dye in y●ur room , and not love him ? 2. can you see him take your nature upon him , and become man , born of a poor virgin , a babe laid in a manger , exp●sed to the rage and malice of men , and devils and not love him ? 3. can you behold him , and think of that purpose of grace , eternal love , and good will unto you from e●erlasting , and not love him ? 4. can you behold him betrayed , left by his own di●ciples deny'd by peter , spit upon , scourged , his hair torn from his beard , and all be sprinkled with blood , condemned as a malefactor , ● owned with tho●ns , and not love him ? 5 can you behold him in his bloody ag●ny , sweating great drops of blood ? can you see him nailed to a tree , and his side pierced with a spear , which run into his heart ; and all this for you , and not love him ? thirdly , reproof . ] what , vile wretch dost thou do ? wilt thou wound him again ? sight him , grieve him , and prefer thy sins and lusts above him ? bef●re thou didst never truly behold him ! shall god t● us display the glory of his free grace , and magnifie all his attributes in our redemption , by christ ; and dost thou ●i●ht and co●t●mn this glorious contrivance ? a●d with th● face of impudence , seek another way to go ●o ●eaven , by morality , by the light within , b●●●●●ing something of thine own , with his 〈◊〉 , an●●o think to go to heaven by a ladde● of ●●y o●u ●ev●si●g ? fourthly , by ●h● you 〈◊〉 see ; you that are professors , whet●●● you did ●ver savingly behold the lord jesus , or not ; have true faith o● not . fifthly , for incouragement , to a●●to behold him ; 1. he is able to save you , tho' neve● so vile , and abominable sinners ; to save you all ; to save all , to the uttermost , that come to god by him ; i.e. by this ladder ; by this new and living way . 2. he is also willing as we●l as able : this appears ; ( 1. ) by his expressions and invitations ; come unto me , all ye that labour , and are heavy laden , and i will give you rest ? how often would i have gathered thy children together , &c. ( 2. ) by his affections . behold me ? behold me ? what love hath he shewed ! and what complaints of sorrow and grief at sinners unbelief ! ( 3. ) by his actions ; even every w●y : what love , greater love , infinite love , and willi●gness , can be shewed ? how hath he manifested his readiness to save sinners . sixthly , terror . ] you must behold him by an eye of faith , or perish : he that believes not shall be damned . he that believeth on the son , hath everlasting life ; and he that believeth not the son , shall not see life , but the wrath of god abideth on him . obj. ] perhaps some sinner will say ; i dare not believe yet ; i am not humbled enough ; i am not fitted , and prepared to come to christ. ans. ] dost thou see thy self sick , here 's thy physician ? what is required of the sick , before they come for healing ! dost thou see thy self a sinner ? o then , come ? here is thy saviour ! dost thou find guilt to lye upon thy conscience ? who can take it off but christ jesus ? dost thou see thy filthiness ? what can cleanse thee but christ's blood ? come as thou art , to the fountain : dost thou thirst after happiness ? 't is no where to be found , but in christ : tho' thou hast therefore no money , yet come ; thou canst not believe in christ too soon . lastly , by way of consolation to believers ; you are saved already , have eternal life in you ; grace is the seed of glory ; you have drank of the water of life ; and that will be a well of water in you , springing up to everlasting life : you are going to heaven on jacob's ladder , and all the devils , and powers of darkness can't throw you down : you shall never perish . o bless the lord ! and admire free-grace ! and live to him all your days , with joy , and thankfulness ! [ but no more now at this time . ] sermon iv. genesis , xxviij . xij . xiij . and behold , the angels of god ascending and descending on it . i clos'd the last day with the former part of our text , i shall give you one short sermon , god assisting , concerning the holy angels , whom jacob in his vision saw ascending and descending upon it ; that is , antitypically upon jesus christ. our blessed saviour alludes , as i told you , to this vision in the gospel ; and he said unto him , verily , verily , i say unto you , hereafter you shall see the heavens open , and the angels of god ascending & descending upon the son of ma● . our annotators assert , as their opinions , that our lord refers to jacob's vision , gen. 28.12 . which , doubtless puts a great glory on it ; it being no trifle or small thing that was represented unto him , in that dream and vision , but what a sight nathaniel had afterwards of the angels ascending and descending upon christ , the son of man , i know not : some think it might be some further appearance of angels 〈◊〉 their ministration to him , than the scripture records ; yet , perhaps , no more is meant hereby , than that nathaniel , and other saints , shall see , or know , that the holy angels are far inferiour to the son of man , and do administer to him : and also , that all that good , believers do receive by the ministration of angels , is alone in and through jesus christ , our mediator . moreover , that god doth not only make use of the ministration of angels , in governing of the world , but also in the preservation , safety , and good of his church . the way to heaven is full of holy angels , some going to heaven for intelligence , and ●thers coming from heaven , either to forward , pro●ect , or comfort the saints . 1. angels are but christ's messengers , he is the ●ead , and lord of all principalities and powers . 2. they own themselves to be our fellow-ser●ants ; i am thy fellow-servant , & of thy brethren . 3. they move at his command , and go and come 〈◊〉 his pleasure . 4. and they move at his word with all alacrity , ●●ey are speedy and swift in doing the will of god. 5. moreover , they are sent forth to minister unto ●hem that are the heirs of salvation . observe , doct. that in and thro jesus christ , the holy angels minister to believers , while in this world. in speaking unto this proposition , i shall take this method ; viz. 1. i shall speak a little to the nature of angels . 2. open their work and office. 3. give you some reasons , why christ imploys them to minister to the saints . and 4ly , apply it . first , they are creatures , they were created by god , and within the six days also : by him were all things created , whether in heaven or earth , visible or invisible , whether thrones or dominions ; or principalities , or powers , all things were created by him and for him . the heavens , and all the angels which dwell therein , were created by him ; i.e. by the son of god , jesus christ ; let them praise the name of the lord , for he commanded , and they were created : and this was in the beginning ; in the beginning god created the heavens and the earth , &c. if therefore they had been created before , there should have been a beginning of time , & work done before that , or else angels were from eternity , and so not creatures , but none is eternal , or without beginning but god. besides , 't is said , that god wrought all his works in six dayes ; but if it be demanded , what day they were created , i answer in all likelyhood on the first-day , * when the morning stars sang together , and all the sons of god ●●oued for joy. even when god laid the foundation o● the earth , when the highest heavens and first ma●ter was created of nothing , out of which other things were formed . secondly , these excellent creatures are true substances , and do really exist ; contrary to the opinion of the sadduces , who denyed angels and spirits that is that they thought by the name of angels wa● meant nothing but good or ill inspirations , or motions , or else the wonders and apparitions which were wrought of god. 1. they were , i say , created , therefore they are substances , and not accidents in another subject . 2. they are endow'd with understanding , and will , by v●rtue of which they were capable of sinning , and of departing from the truth , of obeying or disobeying of god , until confirmed by an immutable head. 3. from their office this is further evident : they appear before god , they serve him , and we are commanded to make them our patterns ; they come to us , admonish us , teach , protect , and comfort us . 4. because th●y are said to appear to men ; as to abraham , jacob , and many others , tho not in their own spiritual form. as so considered , no mortal creature , doubtless , could behold them ; for that is to render the invisible world to be visible : sometimes they have appeared in assumption of bodies , tho not for the doing of their work , but to manifest themselves to be familiar with men . aquinas adds , that they might manifest the intelligible society and converse , which men expect with them in another life . 5. because christ is said , not to take unto him the nature of angels , and hath a name given him above them . and in the resurrection we shall be like to them . as to their nature , they are spirits incorporate , and immaterial ; who maketh his angels spirits : and again it is said , are they not all ministring spirits ? tertullian , and some other ancient fathers , asserted they have proper bodies , tho invisible to us ; but yet he seems to mean no more than a substance : and as the same author observes , if they have any such composition , as may be called a body , it is certainly of the greatest fineness and subtilty ; a spiritual body , and therefore not like to be of that grosness , that either the air is , or those heavens that are framed out of the same chaos , but nearer the substance of the highest heavens ; which seem to be made at the same time . lastly , saith he , it will be safe to say , that in comparison of god they are bodies , but in comparison of us , they are pure and mighty spirits — to which let me add , i see not that the saints , at the resurrection , ( tho in some things they shall be as the angels of god ) yet not that their bodies shall be such bodies as the angels have ; for tho the saints be made spiritual bodies , yet shall be material , i.e. of the same matter they now consist of , only refin'd . thirdly , let it be consider'd , ( saith he ) that as it is god only that is without beginning , so it belongs only to him to be without any possibility of change , or shadow of change ; and that the angels , as creatures , are reducable to nothing by the same hand that made them , tho not from their own nature ; nor shall they ever cease to be , no more than the spirits of all men , yet they are in god's hand , tho the best pieces of nature , and if he withdraw his hand , they all moulder to nothing . angels ( saith my author ) may properly be called incorruptible and immortal , because they are so by nature . i speak not , saith he , now of the changableness of their wills , but of their nature and substance : the reasons are ; first , because the angels are not produced out of the power of matter , or corporal substance ; as the souls of beasts , but only by the word of god ; and therefore as they have internal principles of being , so they have none of dissolution ; for there is the same reason of being , and not being . secondly , angelical nature , as the souls also of men are not compounded of matter and form , but are simple forms and substances , subsisting by themselves : now all corruption , mortality , and death , is by the separation of the form from the matter ; as when the soul is separated from the body , which is corruption , or death , or when the accidental form is separated from the subject , as white from the wall , or health from the man : now , whatever wants matter is corruptible , because there is no composition , and so no separation . but the scripture concludes this best in assimulating the state of immortality , in which we shall be like the angels . i shall speak no more now as to the first thing proposed , viz. of the nature of angels . secondly , i shall open a little of the work and office of the good angels . 1. the work and office of the angels of god , is to minister unto christ , or attend upon his glorious person , as mediator ; as indeed they did in the days of his humiliation . a reverend author saith upon the place , this ascending & descending of the angels upon this ladder , it does intimate and declare unto us , their special regard and respect to him , ( namely jesus christ ) which is very eminent in them ; these blessed glorious spirits are very remarkable in their observation of christ ; it is that which we may take notice of in every mistery and passage concerning him , how the angels were still imployed about him , and subservient to him upon all occasions whatsoever . which is indeed very clear , from his very conception to his ascension : nay , the angels fore-tells to mary his very conception ; behold thou shalt con●eive in thy womb , &c. also the angel appeared to joseph , and said , joseph thou son of david , fear not , to take unto thee mary thy wife , &c. moreover , an angel appeared to him again , to fore-warn him of that herod who sought the life of jesus , and so commanded him to take mary , and the child , and to fly into egypt : see how careful the angels were of our lord , that he might be preserved until his time was come to be offered up a sacrifice for our sins . the angels appeared likewise to the shep●erds , and published to them the birth of our lord in a glorious hymn of praise ; glory unto god on high , on earth peace , good will to men : when god brought his only begotten son into the world , all the angels of god worshipped him ? the angels , moreover , were instruments in his preservation , when his life was sought , and they also ministred to him in his bloody agony , and comforted him . my brethren , jesus christ was made like unto us in all things , sin only excepted , therefore might need like succour , safety , and comfort from the angels , as we do . also the an●els ministred to him in his temptations in the wilderness ; and at his resurrection they rol'● away the s●one from the sepulchre , and brought the tidings of his being risen to the women : likewise in his ascension , the angels attended , and assured the disciples of his second coming ; they also ascended with him , and shall also descend with him , at his second appearance : he shall be revealed from heaven with all his mighty angels . if he be pleased to descend in his abasement , the angels descend with him ; if he be pleased to ascend in his state of exaltation , then the angels ascend with him : and thus they may be said to ascend and descend upon the son of man , personally considered , and this out of that great affection and love to him ; but not only so , but also in point of duty and special obligation to him , he being their lord and sovereign ; he is the head of principalities , and powers . as christ is god , they owe to him their very being : for by him were all things created , that are in heaven , and that are on earth , visible and invisible ; whether they be thrones , or dominions , or principalities or powers , all things were created by him , and for him . and by him also the holy angels are confirmed , and so abide in a happy and unchangable condition ; and hence the more obliged to adore and worship him . 2. and as the office and work of the holy angels is , to minister , to serve , and wait upon christ ; so also upon his spouse , and on every member of his mystical body . true , they are called powers , mights , thrones , dominions , &c. which shews their glory , dignity , and excellent power , and authority . some think that there are divers orders of angels , and some superiour to others ; be●ause we read of angels and arch-angels : there are seven names given to them , viz. sera●●ims , che●u●●●s , thrones , powers , mights , domi●●ons , princ●p●l●ties , angels and arch-angels : some add more . but no more of this ; we know but little of the invi●i●●e world : but let their dignity and glory be what it will , as to their office , they are all mi●●string spirits ; none of them , no , not the mighty a●gel● , who excel in strength , do think it too much , or below them , for to attend upon the meane●● saint : are t●ey not all 〈◊〉 spirits , sent forth to minist●r unto them th●t s●all be heirs of s●lvation ? which words [ 〈◊〉 be ] denote that they are sent forth to protect , preserve , and keep such that are not yet ●●eirs ; or to the elect not yet called and converted , but shall be children begotten , and adopted of god in due time , and so be heirs of salvation : which shews god's great love to , and care of his elect before grace , or whilst in their sins and unbelief . 3. they all wait upon god , and behold his face and glory ; they are round about his thr●ne ; they all worship , and fall down before their blessed lord , and attend on him as servants of their most glorious and blessed master , their most high and exalted sovereign : i saw also the lord sitting upon a 〈◊〉 , high , and lifted up , and his train fi●●●d the templ● , verse 1. and above it stood the s●ra●hims : and one cried to another , and said , holy , holy , holy , is the lord of host● , &c. called scrap●ims , signifying fire , or burning : ( 1. ) denoting their nature is bright and glorious , subtil and pure . ( 2. ) their property ; full of zeal , and fervent . ( 3. ) their once , which here was to execute god's vengeance upon the jews , and to burn them up , and consume th●m as dross . some assert , that the highest angels do not minister to the saints , but only , and immediately wait upon god himself , and on our lord jesus christ. but this cannot be true , because the angel gabriel , who stands before the presence of god , was sent to daniel , and to zacharias , and to blessed mary . 4. they declare the glory of almighty god , and also ascribe equal glory to all the three persons : which , as i conceive , is hinted in that text , 〈◊〉 . 6.1 . holy , holy , holy , is the lord of hosts : ●oly is the father , holy is the son , and holy is the h●ly spirit ; and yet , as moses saith , hear , o 〈◊〉 , the lord our god is but one lord , i. e. one in esse●●e , &c. yet three persons . 5. they hearken to god's commands , and do his will with all imaginable chearfulness , love , delight , al●crity , and swiftness : hence said to have the face of an eagle , the swiftest of fowls ; and also to have wings . tertullian saith every spirit is winged ; they can fly in a moment into any part of the world , and that swiftly . and yet mr. greenhill saith , as astronomers observe , that from the center of the earth ( which is three thousand to the surface ) up to the sun , is above four millions of miles ; to the firmament , where the sixed stars are , above fourscore millions of miles ; and from thence to the place of the blessed saints and angels , are more millions than from the earth to the firmament ; so that , according to their account , it must be many millions of miles from heaven to earth . o then , what was the height or length of this ladder in my text ! the foot stood upon the earth , and the to● re●●hed to heaven ! and o what is the swiftness of an angel that can come from heaven to the earth in a moment . reverend green●ill notes , that a ●ullet ●ut of a musket flies swiftly ; i. e. it h●ts the l●rd or mark before the report is heard , and will fly 180 miles in one hour , according to its motion : the sun moves swifter , 160000 miles in one hour : the fixed stars about the equinoctial 42 millions each hour ; and yet , saith he , the motion of an angel is swifter , being a spirit , and passing through the air without opposition : no creature in heaven and earth moves faster than an angel. thus greenhill . 6. angels are endowed with much wisdom and knowledg , as the woman of tekoah intimated to david , touching his great wisdom : for as an angel of god , so is my lord the king. my lord is wise , according to the wisdom of an angel of god , to know all things that are in the earth . they have , no doubt , great understanding . hence said to have the face of a man. the face of a man , ( 1. ) signifieth , according to greenhill , and divers others , that the administration of the angels is with knowledg and equity : the face of a man ( saith he ) is put to shew the excellency of reason , which must have the introduction into , and the management of all actions , else they are not humane , nor angelical . ( 2. ) by the face of a man , is noted their humanity , and love to mankind : angels are of a loving nature , and most careful of men , especially of believers , or such that are actually espoused to their great master , jesus christ. 7. angels are very strong and couragious ; and hence said every one to have the face of a l●on , a creature of great courage and strength : what is stronger than a lion ? 8. they are also very faithful , and unwearied in their work , and mighty patient creatures : hence said to have the face of an ox● ; a patient , faithful ( and an unwearied ) servant to their master . 9. and tho angels are creatures of great glory and dignity , yet are very humble ; never thinking any thing to be too mean or t●o low for them to do , when commanded to do it ; no , tho it be to wait upon a poor beggar , as lazarus , whil● he lived , and to carry his soul to heaven when he died . 10. and they always wait for their commission , will not do any thing without god's command : hence said to wait f●r his word . these are they whom the lord hath sent to walk to and fro through the earth : therefore are they set before us as our pattern , that the will of god may be done on earth by us , as it is done in heaven by them . quest. 〈◊〉 service are the holy angels imployed in 〈…〉 almig●●y ? 1. god useth them in the government of the world , as it may be seen in ezek. 1.1 , 2 , 3 , 4 , 5 , 6 , &c. the jews thought that the angels only governed jerusalem ; and that neither god nor his angels did appear ●r rule any-where else : but to take away this conceit , god appears to ezekiel in babyl●● , to convince him that he and his angels do govern there , and man quarters of the world , as well as in sio● . and that tho god rules the world , is granted ; yet the angels under him are imployed in this work , is evident . i argue thus : it is plain that god gives or admits the evil angels to rule as a prince ; the devil is called the prince of the power of the a●● , that now wor●eth in the hearts of the child●●● of disobedience : the devil ( saith reve●●●d greenhill ) hath great power in the air to ●aise winds , to cause storms , thunder and lightning . now if the evil angels be as gods and princes in this world , have power in the air , and hearts of wicked men ; then it must needs follow , that the good angels are as gods and princes , and have as much power in the world , and hearts of good men ; otherwise the devils should gain by their fall more than ever they had by their standing . and it is not credible that wicked and damned spirits should have more honourable titles , and larger power , than the good are imployed in . 2. more particularly they are imployed to inform us of god's will , nay , and god of our ways ; tho , it is true , he knows all things , and need not that they tell him , no more than he doth need that we acquaint him with our evil hearts , and many wants ; yet he will hear how matters are from them , and from us also . they acquaint us with the mind and will of god : angels told abraham and lot what god would do with sodom ; and angels told eli●ah what to say to the messengers of the king of samaria ; also an angel told the apostles , that christ should return in the same manner as they saw him go up to heaven , and sent an angel to testify those things in the churches . also an angel told daniel what things should come to pass in the world , even to the end thereof ; and also gave him wisdom , skill and understanding . and an angel informed joseph of the mind of god touching mary . moreover , the angels go up the ladder , as well as down ; in and by christ they ascend to god , as well as descend to men : they beheld all the earth sat still , and was at rest : thus god for his honour , not of necessity , imployeth angels . 3. they are imployed to withstand and oppose the enemies of christ and his church : and hence it appears they meddle with kings and kingdoms , and in the great affairs thereof ; and as their power is great , so they sometimes exercise it in the destruction of wicked men : knowest thou whether i come unto thee ? and now will i return and fight with the king of persia. and this angel gabriel opposed ( as my author notes ) the cruel edict of cambyses king of persia , who laboured to keep the jews in captivity longer , and to oppress them sorer than others had done . moreover it is said , that michael and his angels fought against the dragon and his angels . 4. to execute judgment upon the wicked : they destroyed sodom ; and the first-born of egypt is said to be done by a destroying angel ; the destroying angel smote the people with the pestilence in david's time : also an angel smote of the assyrians in one night 185000 ; it was an an●el that smote herod , so that he was eaten of worms . 5. the angels are imployed to defend the godly brethren ; the ladder goes through satan's territories ; and tho they can't come upon it , yet they strive to throw us down , if possible : but know , the good angels have as great power to defend us , as the evil angels have to annoy us : the angels are our guard to deliver us , to aid and assist us when assaulted by the powers of darkness , and from the hurt and mischief which those millions of wicked spirits that swarm about us would do us : the angel of the lord encampeth round about them that fear him ; they are god's hosts , as jacob calls them , and a mighty host they are ; the king of a●●●●● sent a great host with chariots and horsemen , and t●ey came by night and encompassed the city about : and now elisha ●s servant cries out , alas , my master 〈…〉 shall we do ? 2 kings 6.15 . and he answered , fear not : for they that are with us , are more than 〈◊〉 that be a●ainst us , verse 1● . and el●s●a prayed , and said , lord , i pray thee , open his eyes , that 〈…〉 . and the lord opened the eyes 〈◊〉 the young man , and he saw : and behold , the mount●●n was 〈…〉 and chario● of pre round 〈…〉 . 6. they , no doubt , suggest good thoughts into the minds of god's people : can any think that the evil angels have more power to suggest evil thoughts into our minds , than the good angel● ha●e to suggest good thoughts ? we have not only the holy spirit of god to do this , but the good ang●l● also . 7. they are imploy'd to guide and lead us along on this ladder , that so we may not fa●● : he will send his angel before thee , and 〈…〉 hold ( saith god ) my angel sh●● 〈…〉 . angel was to lead him all the way 〈…〉 they lead us all the way to ●●aven , even 〈◊〉 we step the last step of the ladder . 8. god , in governing the world , and his people in it , makes use of angels ; they lead s●metimes a poor soul , perhaps , into a godly family , or 〈◊〉 the company of a gracious person ; and so he , by that means , is converted , and his feet set up●n the ladder , or brought to believe on jesus christ ; or persons are by their ministration perhaps brought into a meeting or an assembly of god's people unexpectedly , which proves their conversion : or may be an angel may smite a notorious sin●● with sickness , at god's command , to awaken others with sudden death . 9. they are to keep the godly in all their ways , or rather in god's ways , to keep our feet on the ladder lest they lip ; for he shall give his angels tha●●e over thee , to keep thee in all thy ways , they shall bear thee up in their hands , or sustain thee and uphold thee in all thy goings ; as we do a child or weak person , especially in times of danger , as a nurse bears the child in her arms. but take heed of going out of god's way , lest you fall , and the evil angels have power over you , as he had over a godly man's daughter , who going to a play-house , was possessed by the devil , and a godly minister pleading with god , said , lord , why didst thou suff●r satan to possess such a man's chil● ? the devil presently said in her ( as i remember the passage ) what did ●●e then upon my ground ? the good angels , brethren , have a charge only of us while in his way ; a saint may step out of it , tho not out of christ , yet out of his ways o take heed of that . 10. angels are imployed to comfort god's people : fear not , mary : thou h●st sound favour with god. angels know us by name : an angel appeared to da●iel , and said , o daniel , a man greatly beloved , understand the words i speak unto thee . angels know who are most beloved of jesus christ : an angel appeared to cornel●us , and said , thy prayers and thy alms are come up as a memorial before god. 11. they also ( as mr. greenhill observes ) are to look to the souls of believers , that they fall not into the hands of devils at death , ( for they all go to heaven through his territories the air : for , saith he , if the devil durst contend with michael for the body of mo●e● , much more f●r the souls of the saints . lazar●●'s soul was carried by the angels into abraham's ●o●om ; before men carried the body to the grave , the angels carried his soul to glory . moreover , they are the reaper● of the harvest of the world , and shall gather t●gether all the elect ▪ at the last day ; they must blow the terrible trumpet to raise the dead at the last day . 12. the angels have work in the church ; they attend the assemblies of the saints : for th●s cause ought the woman to have powe● o● her head , because of the angels ; or to have her head , viz. her fa●e covered : the thing signified is here put for the sign ; she is under the power of her husband , signified by covering her head. quest. but why must she be covered , because of the angels ? ans. there are divers opinions about this . 1. some think the apostle means the evil angels , who watch to take advantage to tempt men by the sight of some beautiful object : but certainly , as our a●●o●●ors observe , the apostle would not have spoken of d●vils under this n●tion ▪ 2. others think he means the ministers or o●●●cers of the church , who are called angels : ●ut , as calvin observes , the word angel is never appropriated to ministers without some addition , as to the angel of the church of ep●●st●● , &c. 3. most understand by an●els here , the good angels ; they have a charge of our churches , as peter martyr observes , as well as they had of the jews : michael the prince stood up for the children of thy people . the angels take good notice of every person's behaviour in our assemblies , how they demean themselves with piety , modesty , and sobriety : if any let their eyes wander or rove ab●ut , they observe them . hence 't is thought the women should cover their faces , especially in prayer , because of the observation the angels make of them and others , whilst in god's holy worship in his church : brethren , like a● the devils attend our churches , to hinder us in our profiting under the word ; so the good angels are there also to resist them , and to further our profiting . satan ( as one observes ) is first and last at the meetings of god's people , and he hath many ways to obstruct the souls of men from hearing with attention ; may be lu●●s them asleep , or fills their minds with prejudice against the preacher , or against the word he preaches , or to confuse their thoughts , causing them to think of their worldly business , perhaps of their debts , what they owe , or what is owing to them ; or of injuries sustained , and how to seek revenge ; or else cause them to fix their eyes upon one beautiful object or another , thereby to divert them from what they should mind : but we may conclude the good angels have as many ways to help us , as the evil have to hinder us . observe my text , an●els are upon the ladder , or in our way to heaven . now prayer and hearing the word , &c. are our way to heaven , i. e. means of grace to fit us for it . quest. hath every saint a particular angel to attend him ? ans. i answer : this is asserted by some worthy writers , and by others denied . my lord lawrence , a very pious and learned man , saith , that the doctrine of the angel-guardians hath been exceeding antient , and not among christians only . that a multitude of angels do guard the saints , is deny'd by none ; but whether every elect person hath a particular angel deputed for him , or whether all indifferently do attend upon all the saints . in his judgment , probably , every elect person hath his particular angel ; for in heaven their angels do always behold the face of my father . some also think the angel-guardian begins his charge when the child is born , others not until his baptism ; my author rather thinks as soon as the soul is infused . but i find reverend green●●ll does question this , and thinks it is a mistake , that every elect person hath a particular angel , &c. and answers that text about peter's angel. i see no advantage this could be to us to have but one angel particularly to take the charge of us more than a multitude : ( 1. ) because of their faithfulness generally . ( 2. ) because it is far greater honour to a prince to have mighty hosts of honourable persons to be his retinue , than one noble person only . i shall therefore say no more to this , but proceed to the next general head. thirdly , why doth christ imploy the holy angels to minister to his saints ? 1. because of that great love jesus christ hath to his saints , seeing they have such a multitude of evil angels to annoy them ; therefore he sends them hosts of good angels to defend them . 2. to greaten his own glory ; the greater and more glorious the retinue of a prince is , which he sends as a guard to his favourites , the more it sets forth his own greatness and grandure ; and since one angel hath such mighty power , and is so glorious , that the earth is said to be enlightned with it ; ( i know that is not a proper angel , yet it shews the glory of an angel is very great ) what is the glory then of an innumerable host of them ? and yet they are all but christ's servants , and poor nothings in comparison of him . 3. my author saith , god doth it to preserve that eutaxy , that good order which he hath put into things : as thicker bodies and more inferiour are managed by more subtle and powerful ; so the bodies of beasts by a spirit of life , and irrational spirits by rational . as men govern beasts , so by the same reason of proportion the angels , which are invisible spirits , and are all spirits , have an influence upon men , which are partly spirits , and partly bodies . 4. it may be to shew what honour he is pleased to confer upon his saints , he will spare them his own courtiers out of heaven ; they shall ride in his own chariots . this he may do to honour his people , to raise their glory . sirs , could the ungodly but see what an host of angels does attend upon the poorest saint as he passes along , they would say , who is this ? what noble and honourable person is this that has such a guard , such a retinue ? the greatest monarch in the world hath no such attendance as the poorest and meanest saint hath . 5. another reason why god useth the angels for the good of his people , or to attend on them and minister unto them , may be , because they are the spouse of christ , the lamb's bride : certainly great honour of right belongs to the queen , considering her near relation to the king. and hence she has the like noble retinue , her life-guard as well as he ; and so upon the same foot of account , angels may be the attendants of the saints , their guard and retinue . believers are the bride , they are the friends of the bridegroom , and of his noble consort the church : certainly in this the honour of the saints doth exceed the honour of the holy angels ; as chris● took our nature upon him , and not theirs ; and in that his church is his spouse , his wife , and not they , the glory conferr'd on us seems to excel , tho in respect to their nature , wisdom and ●nowledg , they may excel the saints . 6. god may do it f●r the safety of his saints . some obs●rve , t●at were it not for the good angels , the devils would even tear the very bodies of the saints into pieces : such is their ma●ice and rage against them . 7. that there may be much love and acquaintance grow between us and the holy angels , with whom we must live for ever , and whom we shall be made like unto . now love grows by mutual offices , as it is seen in the love of mothers to their children , which increases by fostering and tending them . o how happy is every saint of god in having the tutelage of holy angels ! this honour have all believers , and none else ; for the wicked have no angels to look to them , to care for them ; the angels of christ are enemies to god's enemies , and friends to christ's friends . may be , as god is good to all , so the wicked may be under the general charge of the holy angels ; but the saints are under their special and peculiar charge ; they are properly guardians and ministring spirits to the saints , who are the heirs of salvation . application . this reproves or reprehends those that think it is below them to stoop to obey some of the commands of christ. sirs , see what glorious creatures the angels are ; and yet they stoop so low , as to minister to the poorest saints on earth . michael despised david in her heart for dancing before the ark of god. but did he value that ? no , no ; if that he seemed vile , he would be more vile : i will ( saith he ) speak also of thy statutes before kings , and will not be ashamed . 2. it reproves also such who are ashamed to own a poor child of god ; they can call a rich man brother ; but o! 't is hard to own , and to call a poor man so , a man in a leather-coat , or in a poor garb , before others . alas , the angels are not ashamed to take care of and own poor lazarus , full of sores , at the rich man's gate , tho he begg'd for the crums that fell from his table , and the dogs came and licked his sores . but let such look to it , lest christ one day be ashamed of them . secondly , it may be for instruction to us how to do the will of god , even as the angels do it . 1. that we do it in love to god ; love is the great principle from whence the holy angels do all their service to god , so ought we to serve and worship god in love to him , not for self-profit , or honour or applause ; if ye love me , keep my commandments . simon son of jona , lovest thou me ▪ yea , lord : feed my sheep . i will leave this charge with none else , ( as if he should so say ) but such that love me ; they that love not christ , will not love his saints . 2. to hearken to christ's commands : the angels wait to hear what service god will put them upon ; but many professors make the word to wait for them , they come not early to the assembly to wait for the word . 3. to do the will of god with speed and all alacrity ; angels are swift to do god's will , they are said to have wings ; so we should get upon the wings of faith. 4. to do it chearfully , and with utmost zeal ; the angels are like a flame of fire , all fill'd with burning zeal and fervour . 5. also to do the will of god universally , to leave no precept undone ; and then we shall with david not be ashamed , even when we have respect to all god's commandments . 6. to do god's will continually , never to faint nor be weary ; for thus the angels do god's commands , they obey always ; and thus did david , i have inclined mine heart to perform thy statutes always to the end . again he saith , so shall i keep thy law continually for ever and ever . thirdly , this may administer terror to the wicked ; the holy angels are against you . as they mark the saints for preservation , so they have commission oft-times to destroy the ungodly : slay utterly old and young , &c. and begin at my sanctuary . fourthly , it may be of use , by way of exhortation , 1. to walk so as christians and members of churches , that the angels may rejoyce and discharge their work with joy , and not with grief . walk reverently in respect of the angels , even ( as one observes ) in your bed-chambers : the thoughts of the presence of the angels should hinder us from doing that which is a shame or dishonour to us , but much more the thoughts of god's presence . 2. bless god for the ministration of angels : o! see what love he hath to his own people , and what honour he hath conferred upon them . 3. have a reverend esteem and respect for the angels , and strive to converse with them , and be like to them . object . but say some , what do you leave to christ and the holy spirit to do , if angels do ●o much for us ? answ. 1. what will you leave to the angels to do , ( saith one ) if they do not teach , guide , protect and minister unto us ? 2. what the angels do , christ doth ; they are his servants , he uses them as instruments in his hand . 3. we leave to christ to do all by the inspiration of the holy ghost , yet he makes use of the angels of the churches , as well as the angels of heaven . object . but you may say , christ needs not the ministration of angels . answ. no more doth he need the ministration of m●n , nor the use of ordinances , yet he is pleased to make use of both for the good of his church . fifthly , this may administer much comfort to believers . reprobates , tho princes on earth , have no such guards to attend them as you have : are they not all ministring spirits , sent forth to min●ster to them that shall be heirs of salvation ? o! what a glorious retinue have you ? your way is full of angels , who go to and fro therein . the wicked are left to the wide world , but christ is pleased to give his saints tutors , governours and guardians to preserve , protect and wait upon them ; the holy angels wel● know their charge who they are to keep and b●ar up in their hands , and save from danger . 2. see how dear and precious you are to god ; yea , how honourable in his sight every elect person is : he hath his guard. multitudes of angels to attend him at all times ; for your sakes they have r●ceived their charge , their commission ; he hath given his angels charge over thee . you are weak , but they are strong ; you sleep sometimes , but they are always awake and sleep not : sirs , god sends his own guards to watch over you , to protect and keep you ; he knows what a multitude of devils would gladly destroy you , and therefore ( as you have heard ) he has sent a multitude of angels to defend and save you ; you have not only ministers on earth , the angels of the churches , but the angels of heaven to be your servants . and the end why god sends them and imploys them is expressed ; not that we should worship them , ( no , no , they disclaim this utterly : see thou do it not ( saith the angel ) i am thy fellow-servant , and of thy brethren the prophets , that have the testimony of jesus , worship god ; ) it is to keep us in all his ways , and they exactly and diligently observe their charge : they shall bear thee up in their hands , lest at any time thou dash thy foot against a stone . these , o child of god , accompany thee , minister unto thee , incamp round about thee , go before thee , and wait upon thee ; but take heed you go not out of god's ways , it is in all his ways they are to keep thee , do not venture on the devil's ground ; the angels are always upon this ladder that reacheth to heaven , which goes through satan's territories , the air , where there are multitudes of devils , who strive to push thee down as thou climbest up ; but these do boldly resist them , and defend thee continually against those evil spirits . admiration . do angels minister to us ? then ye saints wonder ! behold the angels of god ascending and descending : o what hath christ done to procure such guardians , such helps , such guides for us poor feeble travellers ? never fear , tho the ladder be high , angels have wings , they can soon be with us ; they descend to bring them up that are given to christ , and they ascend with such that are going up . you must fly by faith and prayer up with them from step to step , from fa●th to faith , from strength to strength , from glory to glory , until you come to the end of your journey . o ye darlings of heaven ! tho others regard you not , but reproach you , slight you , despise you , yet matter it not ; the mighty angels have you by the hand ; they love you , they know you are the spouse of their sovereign , his blessed bride whom they serve , and therefore they honour you : o what a degree of glory , ye princely ones , are you raised to ! moreover , what love is this ? what grandure is here conferr'd upon vile sinful creatures as we are ? have we such a guard ? doth christ's chief courtiers above , wait upon us below ? must we ride in the king 's own chariot to heaven ? do angels wait on the heirs of salvation , heirs of glory ? come then , ye holy and high-born nobles , and take state upon you , and say , we are not for dunghil earth , not base slaves of sin , nor of this world , nor of the devil : we are princes nobly descended , born from above , and have the guard of the king of kings to attend upon us : o! we must live as such who are so born , so honoured , and also as so guarded . and now , o ye earthly muckworms , ye dunghil-rakers ! what signifie your silks and sattins , your golden chains , your bags of money and great possessions ! what , alas ! are crowns and scepters , or the guards of haughty monarchs ! what 's their majesties , their highnesses , their excellencies ! the meanest saint is higher and greater than you all , and hath a more glorious attendance . but to return to believers ; prize your privileges , ye saints , ye the most excellent ones in all the earth ; that are more honourable than your brethren , more excellent than your neighbours . angels administer to you at christ's command . are you ignorant of your honour and blessed safety ? or will you still hang down your heads and go drooping , because you are poor , afflicted and despised ? o this grieves christ , grieves the spirit , and grieves the holy angels ! consider , you are not at home , you are a going into your own country , to be crowned ; you are not yet come to age ; but , as heirs of glory , god cares for you , succours you , defends and keeps you ; you have a host , a mighty host to fight for you , mighty and skilful guides to lead you , a most noble guard to watch over you , and minister to you , and chariots beyond those of beaten gold to carry you ; the mighty god is your defence , and his angels are a wall of fire round about you ; no devils can hurt you ; no utter ruine can come upon you ; get the world therefore under your feet . your souls are justified ; all your sins pardoned , and you are sanctified , and shall for ever be saved ▪ god is your father , christ is your bridegroom , the spirit is your sanctifier , the saints are your companions , the angels your guard , and heaven is your inheritance . o be humble , and lie at christ's feet : what hath he done for such unworthy creatures ? let us love god , honour him , worship him in and by christ , and through the holy spirit . to whom be praise , and honour , and glory , for ever and ever . amen . an hymn of praise . mount up , ye saints ; o , still ascend ; o , soar on high , and sing ; ye darlings of the lord above , sing praise to your great king. see , see , what honour god confers ! how angels do attend , and wait on you continually , and will until the end. see how the cherubs do rejoice in all the work they do ; o learn of them , lift up your voice , mount , and sing as you go . our life should be a life of praise , who are redeem'd from earth ; lord , let 's exalt thee all our days , and set thy glory forth . thy servants which do wait on thee in thy high court above , are sent to wait on such as we : this shews thy matchless love to us below , who nothing are : what is man ! what are we , that thou such honour shouldst confe● , and wilt t' eternity . finis . notes, typically marginal, from the original text notes for div a47437-e700 the parts of the text opened , and terms explained . 1 joh. 3. ● . job . 1. ●1 . heb. 10.5 . 〈…〉 joh. 1● . ● . 〈…〉 〈…〉 〈◊〉 ●3 . 15 . ●● . the nature and 〈…〉 dreams opened . 〈…〉 eccles. 5.3 . ● . isa. 2● . 7 . 〈…〉 perkins vol. 1 . p. 203. what god speaks to men by dreams . gen. 1.24 . gen. 31.24 . iob. ● . ●● . 14 . dan. 7. ● . gen. 15.12 . see caryl on iob , cap. 13. 't is dangerous to regard all sorts of dreams . how to know diabolical dreams . heb. 1.1.2 . god doth not now speak often by dreams . 1. tim. 3.15 , 16 , 17. the main doctrine raised . a parallel betwen christ and a ladder , especially iacob's ladder . gen. 11. ● . rom. 9.31.32 . rom. ●● . 3 . ioh. 14.6 . heb. 9.12 . rom. 3. ●6 . rom. 3. ●● , 24 , 2● , 2● . 1 pet. 2.24 act 4 . 1● . ioh. 1.1.2 . prov. 8. ●7 . 1 tim. 3 . 1● . ioh. 1.14 . heb. 2.14.15 . christ god and man in one person . ☞ heb. 2.17.18 . why christ is man. heb. 4.14 , 15 heb. ● . 17 , 1● . why christ mus● be god. act. 20 , 2● . rom. 8.7 . ar● wh●●th on iohn 1. chap. 14 , ● , p , 〈◊〉 . heb. 2 , 16 act. 13 . 4● . heb. 7.25 . i●● . ● , 36. act. ● . 4● . ioh. 1.1.2 . phil. 2.6 . isa. 53.1 . exod. 1● . 6 . numb . 20.11 . 1 cor. 1. ● , 4. robinson . ioh. 3.31 . heb. 1.2 . ph●● . ● . ● . 1 cor. 1 ▪ 24. psal. ●5 1● , ● 〈…〉 . ze●● . 6. ● . isa. 28 , 16. psal , 55 , 22 , ioh , 6 , 58. heb , 10 , 5. heb. 7 , 26. gal. 4 , 4 , 5. rom. 4.25 . rom. 8.34 . mat. 28.20 . ze●● 12 . 1● ▪ mat. 11 . 2● . a●t . 2.36 . a●t . 16 . 3● , 31. rom. 10 . 3● isa. 41.2 . mat. 11 . 2● . 〈◊〉 2 , 2 3● 〈◊〉 ● . 31 . ● ioh ▪ 3 . 3● some wo●ld begin at the top of the ladder . ephes , 2 , 3. joh. 3 , 18. 2 cor. 5.17 ☞ mat. 11.29 〈◊〉 . 2.41 . psal. 54. ● . 2 pet. 5.6.7 . how sinners ascend on this ladder . col. 2.12 . gal. 5.22 . tit. 1.1 . a mis believer , as bad a● 〈◊〉 unbeliever . 〈◊〉 6● . 1 . 1 co● . 3.11 . 2 tim. 1. ●● . psal. 71.2 . psal. 31.6 . psal. 16.1 . 1 cor. 1.23 act. 4.11 ▪ isa. 41 . 1●.14 . ioh. 1● , ● . mark. 〈…〉 〈◊〉 11 . 2● 〈◊〉 2.13 r●● . 1● . ●● . 〈…〉 〈◊〉 3● . 16 . rom. 8.8.9 1 john. 1.2.3 . 2 cor. 4.18 . admiration ▪ gen. 28.13 . iob. 23.24 . rep●●o● ▪ rom. 10.3 . gal. 5.21 . gal. 2.21 . examin . rom. 1.17 . phil. 3.12.13.14 . october . 27. 1695. 2 cor. 4.18 . eph. 1 . 1● . col. 3.2 . heb. 11.27 . rom. 8.5 . 1 cor. 15.19 . mat. 7.13.14 . joh. 6.36 . heb. 7.25 . what 's meant by the narrowness of the way to heaven . mat. 7.13.14 . 1 cor. 2.14 . 1 cor. 1.18 . mat. 16.24 , 25. rom. 8 . 1● . & cap. 1● . 14 . heb. 12.14 psal. 119 , 133. 't is dangerous to look back . luk. 9.62 . luk. 17 . 3● heb. 10.38 . deut. 32.1● . why some fall away , or draw back . 〈…〉 〈…〉 media●●r ●●ands 〈◊〉 . 〈…〉 . 〈…〉 〈◊〉 ●3 ▪ 2. 〈…〉 . 〈…〉 . luk. 22.32 ▪ 1 joh. 2.1.2 . heb 8.12 . isa. 43. ●5 . rom. 8 38.39 . rom. 8.1 . almighty power 〈◊〉 forth in ●aising christ this spiritual ladder . rom. 6.4 . 〈…〉 . the elivation or exaltati●n of christ. isa. 52.13 . christ exalted as mediator . col. 2.9 . heb , 1.3 . isa. ●2 . ●● joh. 5.23 . divine worship due to christ. isa 48.11 . isa ▪ 42. rev. 19.10 . math 4.10 . heb. 1.6 . 〈…〉 joh. 14.1 . vers . 6. joh. 5. ● . pro. 8 . 1● . mat. 28 . 2● . col. 3.11 . 〈…〉 ioh. 15.6 . col. 2.19 . who or what persons exalt christ. act. 5.31 . phil. 2.9.10 . ● cor 2.2 . 〈◊〉 . 1. ●● . 〈◊〉 ● . 33 . christ exalted in his offices , first as a priest. heb. 10.14 ▪ acts 3 26. psal. 2.85.10 . col. 1.20 . r●m ● 7. eph. 2.13 . heb. 1● . 14 . eph. 1.20 . heb. 10.20 . col. 1.21 . rom. 5.10 . christ is o●r highpriest in his intercession . heb. 7.25 . rom. 8 . 2● . heb. 4.16 . 〈…〉 . 〈…〉 . heb. 4. ●5 , 1● . heb ●● . 19 . christ is exalted as a king. acts 5.31 . heb 1 ●2 heb. 1. ● . 〈…〉 . isa. 6● . 1 . mat. 12.49 . iohn 10.33 christ is exalted as a pr●phet . ioh. 1● . 49 ▪ iohn 5.25 . iob , 36.22 . 1 cor. 3.4.5 . what 't is to preach christ. reader , this was not delivered when i preached on this subject , but it is the substance of another sermon , preached at another time and place , which for some reasons is added here . iohn . 1.14 . heb. 2.14.15 . phil . 2.5 , 6. phil. 3.8 . 1 pet. 2. heb. 7.25 . eph. 3.8 . ● tim. 2.5 1 cor. 1.30 . 2 cor. 5.21 . act. 13.39 . rom. 3.28 . gal. 3.24 . ioh. 14.6 . col. 3.3.4 . ioh. 6.35 . 1 cor. 2.11 . 2 cor. 11.2 . hos. 2.19.20 . ioh. 10.14 . col. 1.19 . 1 cor. 3.11 mal. 4.2 ▪ z●ch . 13.1 . 1 cor. 1 . 3● . heb. 7.3.17 . gal. 3 . 16.2● . cap. 4. ●0 . ioh. 3.14 . 1 cor. 1.10 . ioh. 1 . 1●.16 . col. 2.9 . ] infer . why there is such fulness in christ. isa. 11.9 . isa. 24.1.2 . reproof . ] act. 4.11 . exhort . ] isa. 33.16 ▪ mark , 16 16. ioh. 1.51 . inform. ) isa. 26.12 . 2 cor. 4 , 5. ] consol. psal , 37 , 23 , god on the top or above the ladder . true believers are in christ , elivated and exalted . ioh , 1 , 12 , ●ph , 2 , 3 , rom , 8 , 17 , rom , 7 , 4 , 2 cor , 12 , 2 , isa , 62 , 4 , 5. psal , 49 , 12 , rev , 19 , 12 , rev , 4 , 4. psal , 45 , 9. 1 cor , 3 , 22 , 23 , rev , 3 , 18 , eph , 3 , 8 , prov , 8.18 , eph. 1 , 11 , 1 pet , 5 , 4 , phil , 2 , 14 , ioh , 1 , 11 , 12 , 13 , prov , 12 , 26. what a spirit is in saints , burroughs ▪ hab , 2 , 6 , 2 cor , 4 , 18 , ●sal , 73 , 25 , isa , 40.31 , 2 cor , 6 , 17 , charnock p , 1339 , joh. 17.23 1 joh. 1.3 . charnock . 2 cor. 6.16 〈…〉 i●a . 63. ● . heb. 7 . 2● . ma● . 〈…〉 〈…〉 2 〈…〉 2● . 〈…〉 isa. ●3 . ●4 . i●a . ●2 . 5 . ioh. 〈…〉 isa. 60.14 . isa. 62.2.3 . luk. 12.37 . joh. 1. ●● . heb. 1. lam. 4.2 . ioh. 1● . 5 . heb. ● . 20 . phil. 3.20 . isa. 40.31 . rev. 3.20 . 1 ioh. 3.1 . * greenhill , in ezek. vol. 1. p. 104. how we should behold an● admire 〈◊〉 christ ▪ 〈…〉 the 〈◊〉 . ioh. ● i●● . 3. ●● charaock . h●b . 1● . 1● . 〈◊〉 ●3 . 12 . rom. ● . ●● christ to be a●mired in resp●●t t● the wisdom of god. 〈…〉 eph. 3.10 , eph. ● . ● rom. 11.33 christ to be admired in respect to his person . phil. 6 . 6● ier. 31.22 acts 20 , 27.28 christ to be be admired in r●spect to the ●etiga of god. dr. tho. goodwin the law tendered glorious by christ's obedience to it . rom. 3.31 . gal. 3.13 . rom , 8 , 1. 1 ioh 3.8 . christ to be beheld exclusive of all other objects and things . rom. 9.31.32 . rom. 10 3. rom 3 27 heb. 9.28 . 1 tim. 2.5 . eph. 2.8 , 9. act 13 , 29. act. 4.12 . ioh , 3 , 14. act 4 , 12. iohn . 3.14 , 15 , 16. mat. 3 . 1● . isa 53 , 11. isa. 27.4 . heb. ● 22. h●b . 1● . 24 . h●b . ●● . 14 . a●ts ●3 . 39 . 1 ioh. 2. ● r●m ● , ●● . 34 . zech. 12 , 10. ioh. 14.6 . heb , 12. ult . act 4.28 . zech. ● . 13 . why we should behold christ. ioh. 1.4 . c●● 1.15 for what we 〈…〉 . 2 〈◊〉 5. 〈…〉 5 rom 5.11 iohn 6. ●● act 13.43 . zech. ●● 12. hos. 2.19.20 1 co● . 1.17 . rom. 3 1. 2 cor. 11.1 , 2. i●h , ● . 6 . col. 1.14 . isa. 45.24 . phil. 2.1 . infer . ] i●b . 42.5 . isa. 6.1 4 , 5 , 6. pet. 2.7 . phil. 3. ● . ● . c●●t . 5.10 16 , 2 cor. 3 , 18. phil. 3.8 . ioh. 12 . 3● mat. 19 , ●7 . rev. 1● . 4 , cant 3.3 . zech. 6.13 . heb. 2.14.15 . iohn . 1.14 . ier. 31.3 . isa. ●0 . ● , ] reproof . incourag . heb. 7.25 . mat. 11.28 . terror . mark , 15 16. ioh. 3 36. sinners must come to christ as sinners and not think to bring any thing with them . isa. 53.1 . ioh. 4.14 . ioh. 5.42 . & 10.28 . nov. 17. 1695. joh. 1. ult . pools annot on iohn 1.51 . rev. 19.10 heb. ● . 14 . ●●a● 148 5. lord lawrance . * see roberts key , p. 442. iob. 3● . 7 . lord lawrence , 〈…〉 treasure of angel. of the nature of angels . psal. 104.4 heb. 1.14 . d● . hert●● luke 2.14 . heb. 1.6 . luk. 22.43 , mat , 4.11 . luke , 24.4 , 5 , 6. acts 1.11 . 2 thess. 1.7 , 8. col 2.10 , col. 1.16 . the office of the holy angels opened . eph 1.20 , 21 , heb. 1.14 . rom. 8.17 . isa. 6.1 , 2 , 3. d●n . ●● . 1 . luk. 1 . 1● , 2● . de●● . 6. ● . 〈…〉 greenhill on ezek. 1 vol. pag. 104. 2 sam. 14.17 , 20. ezek. 1.6 . greenhill , 1 vol. p. 94. 〈◊〉 . 14 . 1● . zech. 1.10 . what 〈…〉 . eph. ● 2. gen. 18.19 . 2 king. 1.3 . act. 1.11 . rev. 22.16 . dan. 9.22 . greenhill , p. 88. rev. 12. ● . exod. 12.23 . 2 sam. 24.17 . isa. 37.36 . act. 12.23 . psal. 34. ● . 2 kin● 〈…〉 15. 〈…〉 psal. ●1 . 11 , 12. luk. 1 . 3● . d●n . 1● , 11 , 12. as● . 10.4 . matt. 2● . 21 . matt. 13.41 , 42. 1 cor. 11 . 1● . why w●m●n should c●●er th●●r he●d , because of the angels . dan. 12. in his treatise of communion with angels , p. 19. whether every saint hath a particular angel to wait upon him or 〈◊〉 . mat. 18.10 . why the holy angels do minister to the sai●●s . joh. 3.29 . 2 cor. 11.1 , 2. rev. 21.9 . matt. 22.30 . luk. 2●.36 . first reproof . 1 chr. 15.29 . psal. 119.46 . luk. 16.20 . vse of instruction . joh. 15.15 . joh. 21. psal. 11● . 60 . isa. ● . 2 . psal. 11● . 6 . psal. 11● . 112 . psal. 119.44 . vse of te●ror to the wicked . ezek. 9. ● . vse of e●●itation . the lord lawrence . vse of con●●lation . heb. 1.14 . rev. 19 . 1● . psal. 91.11 . vse of admiration . the saints ride in chris●'s own c●●●ri●ts . psal. 16. ● . 1 c●r . ● . 9 . prov. 1● . 26. the travels of true godliness, from the beginning of the world to this present day in an apt and pleasant allegory ... / by b.k., author of war with the devil, and sion in distress. keach, benjamin, 1640-1704. 1684 approx. 314 kb of xml-encoded text transcribed from 88 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a47614 wing k98 estc r17933 12728478 ocm 12728478 66398 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to 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(eebo-tcp ; phase 1, no. a47614) transcribed from: (early english books online ; image set 66398) images scanned from microfilm: (early english books, 1641-1700 ; 359:7) the travels of true godliness, from the beginning of the world to this present day in an apt and pleasant allegory ... / by b.k., author of war with the devil, and sion in distress. keach, benjamin, 1640-1704. the third edition, carefully corrected. [5], 152, 16 p. printed for john dunton ..., london : 1684. "epistle to the reader" signed: b. keach. advertisements: 16 p. at end. reproduction of original in union theological seminary library, new york. marginal notes. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -early works to 1800. 2005-05 tcp assigned for keying and markup 2006-01 spi global keyed and coded from proquest page images 2006-03 emma (leeson) huber sampled and proofread 2006-03 emma (leeson) huber text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion the travels of true godliness , from the beginning of the world to this present day ; in an apt and pleasant allegory . shewing the troubles oppositions , reproaches and persecutions he hath met with in every age. together with the danger he seems to be in at this present time by vice , papistry , and other grand enemies . also where he makes his last and final abode . by b. k. author of war with the devil , and sion in distress . the third edition , carefully corrected . london , printed for john dunton , at the raven over against the stocks-market . mdclxxxiv . london printed for iohn dunton at the black rauen in the poultrey over against y e stocks market . 1683 babilon apostates apostate godlines knowledge faith love ●incerity order discipline thoughtfull religion ierusalem the epistle to the reader . in this tract is shewed the many snares and temptation that attend both riches and poverty , youth and old-age ; together with the chief reason why most men of all ranks and qualities , are such great strangers to true godliness . the legalist , and formal hypocrite may also here see the danger they are in . moreover true godliness is opened in his own primitive internal , and external beauty and glory ; being vindicated from all those foul calumnies and reproaches cast upon him in this and former ages : with his sad lamentation , in respect of the prevailing power of vice ungodlines , and that great danger he seems now to be in by papistry and other enemies . also the usefulness and necessity of consideration ; and the creatures utmost care and diligence in order to their conversion , is clearly evinced ; with the chief means , nature and excellency thereof . together with the cause and dismal consequences of apostacy , &c. if thou art a saint , read with delight ; but if thou art an enemy to true godliness , read and tremble : for the happy estate of the one , and the miserable condition of the other , is here set out before your eyes . in this treatise , you may see the little cause the one has to mourn in the worst of times , and the other to rejoyce what times soever they live in . i hope none will be offended , because true godliness is here presented in an allegory , sith the holy scriptures abound with them , and so fully justifie our practce herein : however , 't is now exposed to publick view , and since it hath its birth in such a juncture as this , i expect it will meet with different entertainment ; but whatsoever censures it passeth under , yet if but one soul reaps real benefit by it , it will requite me for my pains : i can say it hath been sweet to me in writing , god grant it may prove so to thee in reading , and i shall say no more , but shall leave it to the blessing of jehovah , in whom i still remain through infinite grace . thy souls friend and servant , b. keach . the travels of true godliness . chap. i. shewing what true godliness is , as also his pedigree , original , and antiquity , true godliness being of late , as well as in former daies ) become so great a stranger to most men , and indeed not known but by a very few in the world ; i shall in the first place , before i treat of his travels and of the entertainment he meets with where he comes , give you a description of him , and the rather because many persons i perceive are subject to so great an errour as to take mortality for him ; and others out of ignorance ( to say no worse ) rail , and ignominiously call and abuse him , by the names of singularity , stubbornness , pride and rebellion , as if he were not fit to live or have a being in the world , he being rendered a make-bate , a seditious and common disturber of all kingdoms , cities , towns , and villages wheresoever he comes and is entertained : yea , such a factious and quarrelsome companion , that he is indeed the only cause and stirrer up of all those unhappy differences , divisions , troubles and miseries that are this day in the world , this being so , i conclude nothing is more necessary , than to take off that ugly mask or visard , which his implacable enemies have put upon him , and clear him of all those soul and unjust slanders and cursed reproaches of the sons of belial ; that so he may appear in his own original , primitive and spotless innocency , that none may be afraid of him , or be unwilling to entertain him , nor ashamed to own him , and make him their bosome-companion . know ye therefore in the first place , that godliness consists in the true and right knowledg of divine truths , or fundamental principles of the gospel ; which all men ought to know and be established in , that would be saved without controversie , great is the mystery of godliness : god manifested in the flesh , justified in the spirit , seen of angels , preached unto the gentiles , believed on in the world , and received up to glory . * these great truths of the christian religion are called godliness ; many men conclude 't is no matter what faith or principle they hold and cleave to , provided they do but live a sober and honest life , doing to all men as they would be done unto , supposing that the whole of religion and godliness consists in these things ; but alass , they are greatly mistaken ; godliness is another kind of thing than they imagine ; it is impossible to receive or entertain true godliness , whilst we shut out of doors the essentials of the christian religion ; and instead thereof imbrace superstition , errour and heresie , there being damning principles as well as damning practices , 2 pet. 1.2 , 3. now should any demand further , to hear more particularly what those principles of divine truths , or fundamentals of christian faith be , which are the essentials of true godliness . 1. i answer the doctrine of the blessed trinity , or the three distinct subsistances in the glorious deity . 2. the unity of the two natures in the person of christ , viz. that he is really god and man , in one person david's lord , and yet david's son ; david's root , and yet david's off-spring . 3. the doctrine of attonement , or that plenary satisfaction and reconcilliation the lord jesus hath made by his glorious understaning on man's behalf . 4. the doctrine of justification by faith alone , or the imputation of christs righteousnes to those who do believe . 5. the doctrine of regeneration , resurrection , judgment , the world to come , &c. now i say in the true knowledg of these and such like principles of divine truths , and being truly established in the stedfast belief thereof , does true godliness in part consist . but secondly , godliness , as to his inward and more hidden parts and power , is a holy conformity to these sacred and divine principles which natural men may understand religion by ; but true godliness consists in the light of supernatural truths and life of grace , god manifesting himself in the light of those glorious principles , and working the life of supernatural grace in the soul by the holy ghost , it consists in the saving and experimental knowledg of god and jesus christ , in having all the evil qualities of the soul removed , and heavenly habits infused in their room , or in a gracious conformity , disposition and affections of the heart to god , cleaving to all truths made known to us , to find the powerful influences of the gospel and spirit of christ upon us , whereby our souls are brought into the image and likeness of his death and resurrection ; this is true godliness , 't is not a bare living up to the natural principles of morality , nor a simple knowledg of the letter of the word , or an historical , notional , or dogmatical knowledg of the sacred gospel , and the precepts thereof , but in a faithful living up to the supernatural principles of grace and the gospel , discharging our duties with as much readiness and faithfulness towards god as towards man , so that our conscience may be kept void of offence towards both . * it consists in forsaking of every sin , and not only to leave it , but to loath it as the greatest evil , and to cleave to god in sincerity of heart , valuing him above all who is the chiefest good , and from a principle of divine love , willingly subjecting to all his laws and appointments ; godliness makes a man say with the psalmist , whom have i in heaven but thee ? * &c. non amat christum , amat aliquid plus quam christum , saith austin , he loves not christ at all , that loves him not above all : he that entertains true godliness , is as much for the work of religion , as for the wages of religion : some there be who serve god , that they may serve themselves upon god , but a true christian desires grace , not only that god would glorifie him in heaven , but that he may glorifie god on earth : he cries , lord , rather let me have a good heart than a great estate ; though he loves many things besides god , yet he loves nothing above god. this man fears sin more than suffering , and therefore he will suffer rather than sin : he is like a palm-tree , he alwaies flourishes best when he is prest down most . this may serve in the second place , to discover what the inward life and power of true godliness is . thirdly , that you may have a compleat and perfect knowledg of him , it may not be amiss if i describe or give you the character of his form and external parts , together with the very fashion he continually wares or goes in . first , then know ye that the form or external parts of true godliness are very comely and beautiful , and no marvel it is so , seeing he was form'd and fashioned by the wisdom of the only wise god our saviour ; the works of whose hands being all glorious ; but this ( viz. ) the formation of godliness being one of the chiefest , highest and most admirable contrivances of his eternal wisdom , must of necessity excel in glory , sweet odour and amiableness ; his form and external beauty therefore is such , that he needs no humane artifice to paint or adorn him , or any waies to illustrate or set off his beauty and sweet comeliness of his countenance ; for there is nothing defective as to his evangelical and apostolical form , as he came out of his great creators hands ; and as there is nothing from head to foot that is superfluous , more than needs or might be spared , so every line and lineament , veins , nerves and sinews of him are in such an exact and admirable order placed , that is to his beauty there can be no addition : every one therefore that goes about to take from , add to , or alter any thing , touching the form of true godliness , mars instead of making , and defiles instead of beautifying ; besides god hath strictly forbid any thing of this nature to be done , no man is to set up his post by the lor'ds post . add thou not unto his word , lest he reprove thee , and thou be found a liar , * viz. by fathering that upon god which is none of his ; do not the papists call those superstitious and vain ceremonies , us'd in their church , by the name of god's worship , and what is this less than the putting a lye upon him ; besides it reflects upon the wisdom of god ; to attempt to change or alter any thing of the form of godliness , as if he did not know best how , and in what way , or after what manner he himself would be worshipped : but must be beholding to man for his help , wisdom and rare contrivances , touching many things that are by the papists called decent and necessary ; also doth it not reflect upon the care and faithfulness of god , insomuch , that he should not himself take care to lay down in his blessed word many things , which are very necessary to be added to the form of godliness , which man's care and wisdom is fain to supply . therefore from hence all may perceive , that true godliness never alters his physiognomy , nor changes his countenance , he is the very same and not altred in the least from what he was in the primitive time ; nay , and there is indeed nothing in the world he hates more than those pompous garbs , superstitious vestments , and other fooleries that are used in the popish church ; as crossings , crysoms , salt , spittle , oyl , and holy water , with divers other ridiculuous cereremonies , which are so numerous , they are too tedious here to reckon up , therefore take heed you do not take the counterfeit form of godlineness , for the true form ; for as there is a counterfeit godliness , so there is a counterfeit form of godliness which the counterfeit or false godliness alwaies wares ; it is also needful to note one thing more , lest you are deceived , viz. you must be sure to receive the power of godliness , with his form ; for his form without his inward life and power will do you no good ; 't is but as the body without the soul , or the shell without the kirnel , or the cabinet without the jewel ; neither ought any to slight his form , for you may remember what the apostle speaks of the form of doctrine , * and of the form of sound words ; for as the true faith must be held fast , so must the profession of it also , * you may 't is true meet with a shell without the kirnel , but it is rare to meet with a kirnel without the shell . having thus briefly given you the description both of the inside , and outside power and form of true godliness ; we shall proceed to treat of his pedigree , and shew you whose off-spring he is , you by his name may easily read from whence he descends , and learn what a noble patronage he is of , he is indeed high-born , the great and glorious off-spring of the lord jehovah , the almighty prince of heaven and earth , the king of kings , and lord of lords , the universal monarch of the world , whose kingdom ruleth over all ; and as this is his noble extract and renowned descent , so likewise he is alwaies in high esteem and favour with his glorious prince , for there is none , no not one in heaven or earth that he loves and takes more delight in , than in true godliness ; nor is there any indeed more like him , or does more lively represent him in all the earth ; for he bears his express , sweet and heavenly image ; yea , and such a venerable respect and gracious esteem hath he of him , that those who love him , he loves ; those who hate him , he hates ; those who receive him he receives ; and those who reject him he rejects ; where he comes to dwell , there god , christ and the holy ghost dwells . godliness is of great antiquity ; nay according to the description we gave you of him : in the first place , we may well say he is without beginning of daies , for truth ( for some times he bears that name ) dwelt in god from everlasting , though in time manifest or made known to men , and that in divers waies and manners , according as god in wisdom saw good . but if we speak of his antiquity , in respect of his dwelling here below , the first man that knew him was adam , who whilst he stood in the state of innocency enjoyed some part of his sweet company but by the malice of a great and potent enemy he was abused , and his image so defaced and marr'd , that he forsook his habitation , which was the ruine and utter undoing of our first parents and their whole posterity : and had not the father of true godliness , the king of heaven and earth , found out through his infinite wisdom , a way to recover man from his lost estate godliness had made his abode no longer in this world , for by means of corruption of nature there was begotten and brought forth a cursed monster of ugly shape , whose name was vice , alias lust , who found so much favour with adam's children , that godliness was utterly discountenanced ; and though he was the off-spring of heaven ( as you heard before ) and the only delight of jehovah ( and unto man the greatest friend and chief benefactor in all the world , striving to enrich him , chear his heart , and to make him truly noble and renowned on earth , and bring him back into his former primitive glory , and thereby at last make him eternally happy in heaven ) yet he was neglected and lamentably slighted , that there was but only one of adam's off-spring cared for him at that time , and he too for entertaining of him with that just and good respect he deserved , was by his brother , whose name was cain , basely murdered ; so that godliness by this perceived very early what kind of usage and entertainment amongst the children of men he was like to meet withal ; and truly never was there any one so nobly descended , and of such an excellent , peaceable and sweet a nature and behaviour , generally so dealt with as godliness hath been , from the beginning to this very day ; ( except the prince of godliness himself ) yet he found some friends after abel was slain , who entertained him kindly , and though they were reproached , hated , and persecuted for shewing favour to him , yet they never lost anything by him , but contrarywise were infinite gainers , for he never came empty handed to any mans house , but alwaies brought plenty of good things along with him , yea , such things , the worth and value whereof no mortal is able to compute ; ( as i 'll shew hereafter , god assisting ) nay , so great a friend he was to the next man , which i find eminently embraced him , that he saved him from the grave , he sent him to heaven without calling at the gate of death ; his name as i remember , was enoch , and 't is not to be thought what sweet and heavenly communion , true joy and felicity this good man had with godliness , for the space of three hundred years , for so long they abode together on earth , and now dwell together with the father of true godliness , and his only begotten son in heaven . some time after this great prince ( for so they are all made who entetain true godliness ) was carried to heaven , a sad disaster besell the world ( i mean the enemies of godliness ) for so it was , that cursed monster and off-spring of hell ( viz. ) vice , finding such great your with the men of the generation , they delighting in nothing more than in sin and wickedness , hating god and his true and lovely off-spring godliness , it provoked him to take vengeance upon them , and utterly to destroy them from off the earth ; and this was done by a fearful and amazing flood of water : now , this heavy judgment was brought , i say , upon the men of that generation for their slighting , neglecting , and basely contemning of godliness , and sad it was to consider how generally men were at that time out of love with him , for there was not one in ten thousand but hated him , and loved vice and ungodliness far better than he ; nay , to tell you plainly , there was but one man in all the world who was an eminent lover of this noble and high born prince , godliness , whose name was noah , though 't is not to be doubted but his wife and sons , especially two of them , were in some measure favourites of him likewise : but mark how at that time it fared with this holy man and his family , who were friends to godliness , never a one of them were destroyed by that flood ; we may well say , godliness is profitable unto all things , and blessed are all they who love and kindly entertain him ; for had it not been for godliness , noah had doubtless perished as well as others . but to proceed in this brief history of the antiquity of godliness , it would not be amiss if we speak a little of the next man after noah who entertained him , and how he was blessed in so doing ; his name at first was abram , but afterwards he was called abraham : this man lived for some time amongst a blind , heathenish , and idolotrous people , and was ignorant of true godliness ; but when he became acquainted with him , few men ever loved him better , for he made him his bosom companion , and chiefest delight ( and so indeed must every one that entertains him ) and hereby he became great , and his glory and renown was spread abroad ; nay he was by this means so honoured , that he was called the friend of god , and the father of all true lovers of godliness ; and besides the outward blessings , this faithful man reaped as the fruit or donation of godliness ; ( which were many , for he had much cattel , men-servants , camels and asses , so that he became very great ) he was blessed with all spiritual blessings ; ( viz. ) he had sweet fellowship and communion with god , abounding in faith , love , and joy in the holy ghost ; the covenant of grace was also renewed to him , with a gracious promise , that in his seed all the nations of the earth should be blessed ; for he having received godliness as his choicest companion , and chiefest delight , godliness brought along with him the promises of this life , and that which is a thousand times better ( viz. ) the life which is to come . but now near where this faithful man dwelt , there was a city , nay more than one , whose inhabitants were utter enemies to godliness , and lovers of that ugly and base-born monster and spawn of the devil , vice , abounding in all manner of horrible wickedness , who for this very reason were destroyed with their cities by fire and brimstone from heaven ; yet nevertheless , before they were consumed ( so great a lover is jehovah of godliness ) that he told abraham , if there were but ten righteous persons in that city , viz. such who had entertained godliness , and were true lovers of him , he would spare the city for their sakes ; but it appeared there was but one man who shewed him countenance , and was in love with him . and yet before the city was burned , the angels bid him haste and be gone ; for godliness was such a sure defence to him , the angel could do nothing till he was gone forth : sodom could not take fire whilst righteous lot was in it . i might proceed further , and shew you who they were that entertained godliness in the succeeding ages , for the space of more than two thousand years , and what great blessings he brought unto them , and what they suffered for his sake ; but i can but give a brief hint or two upon this account ; 't is known to all what joseph suffered for him by his envious brethren , and how godliness advanced him for his integrity to him at last . moreover the children of israel after joseph was dead , were through that love they bore to him , grievously oppressed by the mighty king of egypt , but it proved his own utter ruine in the end . david , for the love he bare to him , was for many years together greatly persecuted , but afterwards godliness raised him to great honour , and made him very ich , and sat a crown upon his head ; all along i might shew you in ancient daies he was very much hated and persecuted ; nay , and some of his true friends and favourites , were for his sake cast into a fiery furnace , and another into a lions den , yet they never lost any thing by him , nor did they ever repent the entertainment they gave him . if we should come lower into the times of the gospel , 't is well known what usage he met with in our lord and saviour jesus and his blessed apostles ; afterwards also by the heathen emperours , he was most abominably hated and persecuted , and all those who entertained him were put to all manner of cruel deaths and torments imaginable . lastly , we might also shew you what hard usage he met with by counterfeit godliness , i mean papistry , for near 1200 years , how many of his dear children and servants have for the sake of him been burn'd to death , and otherwaies tormented in most nations of europe , but let what hath been said suffice , touching the antiquity , gray hairs , and usage of true godliness in former days . chap. ii. shewing who the chief enemies of godliness are . having given you a brief account of the pedigree , original , and antiquity of true godliness , wherein occasionally hath been hinted some of those great abuses he met withal in ancient times i judg it may not be amiss ( before i come to treat of his travels and entertainment in these latter daies , and how it fares with him at this present juncture , to give a description of some of his chiefest adversaries , to the end the true lover , of godliness may be aware of them , and those who have a mind to be accquainted with him , and are hindred from receiving him into their * houses , may know the cause and reason of it now . 1. one of the chiefest enemies of this great prince and favourite of heaven is the devil ; nor is there any one that hates him more . 2. sin , alias vice , alias lust . 3. the flesh . 4. the world. but because this general and common description is not sufficient to discover the great danger men and women are in , by certain other secret and domestick enemies , who are the cursed agents and servants of those grand adversaries of true godliness , some of which many are ready to entertain as friends , not suspecting the fatal danger they are in thereby ; i shall upon this therefore give you an account of a few of them , and tell you their names . the first i shall begin with is vnbelief , a very dangerous fellow . 2. pride . 3. vain-glory. 4. formality . 5. hypocrisie . 6. oppression . 7. heresie . 8. superstition . 9. idolatry , alias papistry . 10. prosperity . 11. persecution . 12. ignorance . 13. blind zeal . 14. vain hope . 15. sloth , alias idleness . 16. covetousness . 17. old custom . 18. evil example . 19. self-righteousness . 20. presumption . 21. despair . 22. slavish fear . 23. a sensual pleasure . and 24. apostacy , with many other of like quality , too tedious here to reckon up ; but by mentioning the names of these , you may easily discern who and what the others are , who with their attendance are all implacable enemies to true godliness , and as much as lies in them endeavour to hinder his being entertained wheresoever he comes , as you will find in the ensuing history of his travels : now , the reason why true godliness hath so many enemies , i had thought to have shewed in this place , but because i will not hinder you from the main scope and design of this treatise , i shall reserve them for a more convenient place . chap. iii. shewing how godliness having received a commission to travel , and vis●t the children of men , comes to a certain town on the confines of babylon , where one riches dwelt , and of his usage and evil intreatment there . the great and mighty jehovah , the god and father of true grace and godliness , out of his great mercy and infinite goodness to mankind , graciously was pleased to send them a saviour , yea , a great and mighty saviour , or one able to save to the uttermost all that come to god by him , * and to the end that they might have the knowledge of this blessed saviour , he hath sent the gospel amongst them , but in his eternal wisdom hath so decreed and ordained it , that no man should have any saving benefit by this glorious saviour but he who doth receive , entertain : and kindly embrace true godliness whensoever he is sent to visit them ; and to the end therefore that they might not miss of so great a blessing which godliness brings along with him . i may safely adventure to say according to my present method , and to pursue my allegorical discourse ; godliness hath received commission from the king of heaven and earth , to travel to see who would embrace and entertain him . moreover , it appears his commission was very large , he was not limitted to the small confines of jury , nor to ttravel only in the land of canaan , but to go into all the world , or to travel into all nations countries , and kingdoms of the earth , * and to visit the rich and poor , the old and young , as well the king on the throne as the beggar on the dung-hill , even all , bond and free , male and female ; nor was he sent to travel alone , but had a very rich and glorious retinue alwaies with him ; neither did he come o any man's house empty handed , but brought along with him most rich and glorious presents of the choicest things of heaven , the worth of which is infinite , or beyond computation . but since i perceive he is come to a certain town , where one riches dwells , and is now at his door , let us see what entertainment he meets with at this place , now godliness knock'd very hard and often before any within would give an answer , riches being full of business , for either he was telling of his money , or casting up his accounts , to see what his neighbours owed him , or else consulting new projects to encrease his store , for i perceive he is a person never satisfied ; besides the times being very perillous , his mind was filled with perplexing and vexatious thoughts , how to save and keep what he had already gotten ; so that he had no leasure nor time to listen to the continual knocking of true godliness at his door , insomuch that godliness was forced to stay there a long time , and that which grieved this high-born prince most of all , was this ( viz. ) he perceived that no sooner than some other guests came to his door ( who were persons much interiour , as to birth and quality , to him , and indeed not worthy of the least regard , and not having business of that great weight and moment with him as godliness had ) yet he opened his door immediately to them , but before this renowned hero and darling of heaven could get in , riches had so many base and ill-bred servants in his house , that they clapp'd to the door , so that he could not get so much as one foot in . now , the guests he so readily opened unto , were ( as i take them ) these following ( viz. ) the lust of the flesh , the lust of the eyes , and the pride of life . * these be took much delight in , & kept company with continually ; sometimes they had him to the tavern , sometimes to the play-houses , and sometimes to recreate him at bowls , cards and dice , and with divers other sensual sports and pleasures ; but at last it so fell out , that he was taken very sick , and godliness still waiting at his door , it happened at this time one was in his house , who forced him to listen to this earnest and continual knocking , his name was mr. fearful , he is one that riches doth not at all love , but when sickness comes he is grievously troubled with him ; and he made him at this season to cry out , who is there ? who is at my door . godly , i am here , and have a long time waited at your door . riches , what is your name ? godly , my name is true godliness , one that you have a little reason to slight , neglect and contemn as you have done , for there is none you stand more in need of , nor can you do that good as i can , and will do you if you please but to open your door and let me in . riches , sir i am troubled i have not minded you all this while , for i have a great reverence and respect for godliness , god forbid i should keep you out any longer . upon this , the whole house was in an uproar , for he had ( as i told you before ) divers loose , ill-bred , or rather hell-bred servants , all bitter enemies to true godliness , their names were presumption , pride , vnbelief , ignorance , malice , vain-hope , and covetousness , &c. these and several other base companions of like quality ( whom he had brought up , and a long time cherished in his house ( seemed mightily concerned that the least heed or attention should be given to true godliness ; they also enquired who was the cause of it ; at last they understood it was mr. fearful , they then presently joyned together to fall upon fearful , and turn him out of the house . presumption struck the first blow , and spake also to this purpose . presump . are not you a base fellow , thus to disturb my master , as to cause him in the least to doubt of the strength of his strong and impregnable fortification , * wherein he hath placed his long confidence , and now to force him to incline to open unto true godliness , who is our utter eemy ? is he not an honest man ? what can you charge him with ? what cause or ground is there for this disturbance ? hath he not done much good in the parish where he lives , and given many a piece of bread at his door ? i warrant you it will go well with him , fearful , what do you say ? fearf . truly , sir , i seeing him very sick , thought he might die . presumpt . thou fool , what and if he should , did not jesus christ die for sinners ? god is merciful , and will forgive men their sins at any time , even at the very last hour , if they do but call upon him . besides , fearful , are you mad to give way , much more to force him to encline to open to true godliness , for if once he is let into the house , you will be immediately turned out , and hardly , if ever , have one meals-meat more , nor the least countenance . fearf . truly , presumption , the fault was not principally mine : i was partly forced to do what i did . presumpt . forced by whom ? who forced you ? fearf . 't was the steward of the house , who keeps the records , or an accompt of all that is done , whose name is conscience ; he finding much guilt lying upon him through his cruelty , hard-heartedness and debauched life , stirred me up to what i have done ; nay , conscience told him he had been such a vile and graceless wretch , that if he died he would go immediately to hell ; therefore you cannot blame me for disquieting of him . pride , hearken to me a little ; is it not , my masters , below such a brave and heroick spirit that alwaies attends riches , to be troubled about sin , or to give way to a bawlling conscience , and this ill-bred fellow fearful , i hate the thoughts of it ; this is the way to bring him to reproach and shame amongst his neighbours , and to make great men to laugh at him and contemn him , who have been his companions . my great prince lucifer sent me into his service , and i will not betray my trust , ever to give way that this unwelcom and hateful traveller true godliness should be let in , who would beguile my prince of his right . vnbelief , alas sirs , there is no danger ; i agree with my friend and dearest brother presumption , that hss condition is good enough , let conscience say what he will ( for if there be a hell , for i much question it ) yet he will go , should he die , i will assure you , to heaven . ignorance , what a stir is here ? if our master was poor , and had not so many bags of gold and silver , there might be some ground for this base fellow fearful , to disquiet him . ▪ but i can give as good counsel as any of you : do you not know , if he does but send for a romish priest , with a good piece of money , he may have a full pardon for all his sins , for there are many , they say , just now come over fresh out of the mint from his holiness ; this being done , if he should die , he will i will warrant you , be saved , nay and directly to heaven without calling in at purgotory . vain-hope , i am of the mind with my brother vnbelief ; and 't was i also you know who have kept up his spirits all along , and did what i could to stop steward conscience's mouth from giving way to mr. fearful to open the door , let him therefore but put his trust in me , and i warrant you he will fear nothing . presumpt . come , cease this noise , all is well enough yet , godliness is not let in , and our master is much better than he was , and though conscience incline to embrace this our enemy , yet you will find he will not be regarded e'er a little while : pray let us all agree at present to stir up riches eldest son , whose name is honour , the father's darling , and the hopes of all the family , to see what he can do in order to keep our enemy godliness out . now , our friend pride is the fittest to be employed in this work , for he is much in favour with our masters eldest son , and his own child too — after a short time thus it fell out , riches being recovered , he consulted with worldly honour , a great enemy to true godliness , which was one reason why the father and true image of godliness said a great while ago , how can ye believe that receive honour one of another , and seek not the honour that cometh from god alone . * now , pride , ambition and honour , being all three the natural off-spring of riches , got so much into his affection , that godliness was kept out ( making good that word , the wicked through the pride of his countenance will not seek after god ; god is not in all his thoughts ) and conscience being at this time almost stitled , fearful was forc'd to flie and hide himself in some hole till another season : but godliness remained at his door for a long time , even till he waxed old , and conscience having recovered a little strength ( by reason of his going now and then to hear a sermon ) stirred up mr. fearful again to open the door , and had almost prevail'd , had not a cursed servant of riches , who , i take , was his purse-keeper , bestirr'd himself , whose name was covetousness , an implacable enemy to true godliness , who when he perceived godliness was like to meet with some seeming entertainment , spake to riches after this sort . covet . sir , will you be so foolish now in your old age , as to open your door to this stranger and factious person , godliness ? it will be to your great loss and injury , if you do , i will assure you : and besides , i who have been a true drudge to you all along , and by the means of whom you have got most of your estate , shall at the very instant you receive him into your house , be turn'd out ; nay , and not only so , but also be brought under a severe sentence , and be condemned to die for idolatry , and then your money will fly , for you will find him a chargeable gentleman , for he teaches a doctrine that i am sure you hate , and i cannot blame you , for 't is very destructive to your interest . riches . what doctrine is that , prethee inform me , for i have a very good esteem for thee ; and intruth , for a long time have been sensible of the gainful service thou hast done me , for when i kept my old servant prodigality to be my purse-keeper , i could never thrive ; but since i met with thee , i have increased my substance exceedingly . covet . why , sir , then i will tell you , he teaches riches to sell all that he hath , and give it to the poor , and to follow a new master who had not one foot of land in all the world , nor a house to dwell in ; no , nor one penny of money in his pocket , whose disciples were generally poor , illiterate and contemptible people , &c. sir in a word , if you open to this godliness , you will be undone , for tho' you are not put upon the selling all you have presently , yet you will be forc'd by him to give to the poor saints ( as they call them ) not a little , but according to what your estate and their necessity is ; nay , you will not know when you have done , for he will find out for you every day new objects of charity ; he will tell you there are so many poor parish-children to be put out , and so much you must give with them ; and so many aged widdows , who must be relieved ; and who should do it , he will say , but riches ; nay , 't is a thousand to one if he doth not put you to build an hospital for them : besides , when you have done this , he will not let you rest , but will tell you , whensoever christ in his members is sick , you must visit them ; and when hungry , feed them ; when naked , cloath them ; and when in prison , you must relieve them ; take notice that he will send you to this prison , and to that prison , to see if christ be not there , i mean some of his poor children who lie there for his sake ; if there be ; though they may not in all points of religion agree with you , yet he will tell you , you must not let them want whilst you have enough to supply their necessity , and if you do , he will tell you , go ye cursed will be your portion at last . besides all this , you do not think what a deal of money he will tell you is your duty , to give to pastors and ministers of the gospel , who are his great agents and promoters in the world ; nay , sir , he positively affirms , you ought not only to give to them just so much as will supply their necessities but that 't is your duty to give , and their right , jure divino , to have a plentiful allowance , so that , they may be freed from all the perplexing cares of this life ; and not only so , but also be put themselves into a capacity to provide for their wives and children , that they may not be exposed to want and necessities after they themselves are dead , and to have so much out of your estate , as to be able to give to others also , that so they may be examples of charity ( and indeed i cannot deny but that the scripture does say they ought to be men given to hospitality , tit. 1.8 . ) and many of them are poor , and therefore how they should do this , godliness , says is impossible , unless they are capacitated so to do by riches . moreover , i will tell you more ( now i am about it ) this godliness is so unhappy , and in truth hath always been , that he hath many great and potent enemies , so that they who receive and entertain him have been exposed to great troubles and persecutions in the world ; nay , and let me tell you between you and i , your whole estate will be in danger of being taken away if you entertain him , for i have heard of very severe laws made formerly , and of late times too , in one nation or another , against such who do own and will adhere to him ; yea , such laws that will , if prosecuted ▪ soon bring you to beggery ; so that from the whole ▪ you may perceive , will not be for your interest to open to him . riches . i must confess thou hast said enough to make me sot ever out of love with true godliness , i cannot bear the thoughts of entertaining such a guest as this in my house , but what shall i do with my bawling steward , conscience , for ▪ he every now and then tells me i must give away to him , and stirs up mr. fearful my lodger ( one that i hate , but cann't be rid of let me do what i can ) to terrifie me with the thoughts of hell and damnation , for without holiness ( i must confess i have read ) no man shall see the lord ; and 't is said too , whoever will live godly in christ jesus , shall suffer persecution . covet . why truly , sir , i see no remedy but you must resolve to stitle him ; for i perceive he is the chief cause of all the disturbance and trouble that is in your house , and not only so , but in part of all the confusions and divisions which are this day in the world ; but which way this shall be done , i must refer you to that worthy gentleman and understanding servant of yours , dr. self-love , for in this case i am not fit to give counsel , being not brought up in learning , but he and sir worldly wiseman , being both able divines , will be sure to find out a ready way to do it , so that you shall not be troubled with him any more ; and this i will assure you , if i can be any ways helpful to them in the business , i will be at your command as long as you please to entertain me . dr. self-love and sir worldly wiseman being at hand , riches called for them , to whom he addressed himself after this manner . riches . gentlemen , you having both great learning and experience in the laws , both divine and humane , i pray be pleased to give me a little of your counsel , my case is this : there is one who calls himself true godliness , at my door , and presses hard for entertainment , but by means of a description i have lately had of his manners and attendance , i perceive it will be dangerous at this time for me to receive him , or shew him the least kindness . but i having a troublesome steward in house , whom i cannot be rid of : now , he here of late too much adheres to him , and is ready very often to give way to open the door , so that by his means and one mr. fearful , a timorous fellow , whom he stirs up , i have of late had but very little quiet : now , what will you advise me to do in this sad condition ? dr. self-love . you must not give way to him , for i know him well enough , his name is conscience . sir , if you follow his dictates and embrace this godliness , you will be undone , and your wife and children soon will be brought to a piece of bread , notwithstanding your great estate : but alas , he is grown old , and is in his dotage , and for want of good eye-sight errs exceedingly ; nay , is so erroneous , that you do well to advise with us ; come , doubt not but we shall inform him better . sir , your great fault have been this ( i perceive it clearly ) you have read too much of late , why should you concern your self with the bible , i think it had been well if it had never been translated into our mother tongue , this hath given him opportunity to disturb your mind ; come , give over this in the first place : the cause , you know , of a distemper must be first removed , or no effectual cure can be expected ; 't is enough for you to mind your secular affairs , things of religion belong to religious men ; and when conscience for any sin gripes you , divert your self amongst the brave heroes you used to keep company with , get to the tavern , or to some play-house , but be sure at no time you read any book besides your books of accompts , and romances , or such like : and for religion , can any suit better with you than the old roman catholick religion ? and it may come into fashion again too for all this . i do not say you should not be religious at all , no , god forbid i should give you such counsel , but there is no need to entertain strict godliness , because you may be saved without it , else lord , what will become of the greatest part of the world ! go to church and hear prayers , but be sure forbear to go to such churches , where any bawling preacher endeavours to reach your conscience , but be sure what times so ever happen , do not expose your self to suffer any thing for religion ; you must do whatsoever your superiours require . can any man perswade me his soul cannot be saved , unless he venture the loss of his estate , and so bring distress and ruine upon his body ; is not each man to provide for his family ; and he that doth it not , is worse than an infidel , and hath denied the faith. sir worldly wiseman . mr. riches , the counsel which my brother hath given is very good , be sure you are never led by the dictates of your steward conscience , to expose your self to any loss or danger for religion , you hear you may be , nay ought to be religious ; and what is religion , but to live an honest and sober life , to fear god , honour the king , say our prayers , and pay our debts . but the truth is , would it be amiss if you did adhere to the good old religion , that religion which , your fore-fathers before luther's time were of , for you having store of money may have a pardon there at any time for all your sins . but i will leave you to your liberty , because i remember 't is dangerous to perswade any to cleave to that religion . but i have just now thought of a way that will do , you having a great estate , you shall get another servant into ' your house ; pray keep a reader in your family this done , you will find all will be well , and you will hear no more complaints from within nor without , for you will be taken by all your servants , and others too , for a godly man. riches having thanked them for their good counsel , with a great deal of joy , retires himself , being very well satisfied with the advice dr. self-love and sir worldly wiseman had given him . and indeed this is the misery of most rich men , ( viz. ) if they lie under any convictions of sin , from that little light conscience hath at any time got , then presently ( being stirr'd up thereto by covetousness ) they consult with flesh and blood , and then dr. self-love and sir worldly wiseman are their great counsellers . but to proceed , riches got now a reader , and instead of opening to true godliness , he opens to counterfeit godliness , * which was occasioned through ignorance , and those other foolish counsellers he hearkened to . now , this reader , as it appears , proved a sad fellow , for though he was a scholar , being brought up in some foreign university , yet he never car'd to read the bible , but ( as some say , would now and then curse it ) lov'd to read romances and song books . but poor conscience being stifled , in a little time he gave content to the whole family , in that he could mumble over a few prayers out of a book . and that in rhe second place , he could bowl , drink healths , be drunk , and cry god damn him with any of them ; and there was indeed never a one in all the family , that hated true godliness more than he , for he made songs of him and scoffed , jeered and derided him continually , and made himself and others merry with his mean , low and distressed condition , and also stirr'd up all the neighbourhood , to find fault , and quarrel with all those who were friends and true lovers of him . godliness now perceived he was like to have but cool entertainment at this house , having waited at riches gate till his patience was almost worn out . began to think of a removal , and to travel to some other place ; but before he took his final farewel , he was resolved to speak his mind freely to him , thereby to leave him without any kind of excuse whatsoever , and therefore addrest himself to him after this manner , being at door ready to depart . godli . well riches , i see now very plainly , you did but flatter me when you began to hearken to your poor steward conscience , in order to the letting me into your house ; for evident it is , you are grown far worse than before , and have blinded his eyes by entertaining another , who calls himself by my name instead of me , but before i do depart , i will shew you the great danger you are in ; and the cause of it , the truth is , you have got such a crew of lose , base and deceitful servants , that they will utterly undo you , and bring upon you the eternal ruine of your poor soul , which i design'd by my coming to you , to save and make happy for ever ; for indeed ( whether you will believe it or no ) there was never any who entertained these graceless villains and enemies of god , but were for ever ruin'd by them at last ; nay , and not only eternally hereafter in the world to come , but many times externally here in this world ; therefore i advise you to do what you can to get rid of them , and i will help you to far better servants in their stead . for first of all , can you think it will be safe for you to keep presumption still in your house , since there is scarce a more deceitful and bloody wretch in the world ; how many thousands of poor souls hath he impudently destroy'd , by causing them to presume on the mercy of god , and the death of christ , and yet live in sin , pride and covetousness , and in a vile manner , hating and contemning me , that is to say true godliness . doth not god say it is harder for a rich man to enter into the kingdom of heaven ; and yet you are perswaded by him to think it is an easie thing ; and doth not the scripture say , except your righteousness do exceed the righteousness of the scribes and pharisees , ye shall in no wise enter into the kingdom of god. * and yet he tells you that by doing a few good deeds , or by giving a little of your great abundance to the poor , your state is good enough ; whereas many of the pharisees did , as to acts of charity , exceedingly out-do you ; nay doth not st. paul say , though he gave all his goods to feed the poor , and his body to be burned , yet without charity ( that is to say , true love to god and godliness ) he was nothing * ; and yet you , though you slight and contem god and godliness , are taught to presume on god's mercy , who hath notwithstanding positively said concerning you , and such as you are ; he that made them , will not save them ; and he that form'd them , will shew them no favour , isa . 27.11 . and then as touching your servant vnbelief , he is such a bloody and devouring monster , that he hath sent millions to hell , by hindring them from believing what god hath said in his word , touching his grace and clemency to the truly penitent , and of his wroth and vengeance to the impenitent and unbelieving soul ; he will not suffer you to believe nor give credit to that word , if any man loves the world , the love of the father is not in him , 1 john 1.15 . nor to that word neither , except a man be born again he cannot see the kingdom of god , john 3.3 . and he that believes not shall be damned , mark 16.16 . and many like dreadful sentences , which he will not suffer you to regard , nor give the least credit to ; and thus he teaches you to make god a lyar , for he hath said , you shall without repentance be damned and perish in your sins , but he says , ye shall be saved though ye live in your sins . thirdly , as to what ignorance says of getting pardon of sins for a piece of money , by sending for a popish priest , he deserves to be cheated of his soul that will hearken to such a blind sot ; who can forgive sin but god ? shall any believe that pardon , which is the gift of god , can be bought with money : sure his holiness never learn'd this doctrine of st. peter , whose successor he says he is , for st. peter said to such a one as thou art , thy money perish with thee , acts 8.20 . fourthly , as concerning pride , whom you entertain and hug in your bosom as a sweet and beloved friend , he hath been the ruine of many souls likewise ; nay , and not only men , but angels also , for 't is thought he was the principal agent who wrought their eternal destruction , and from heaven cast them down to hell , and of angels of light made them devils . but , sir , pray remember that word , pride goes before destruction , and a haughty spirit before a fall. what became of the great king of babylon , nebuchadnezzar , for entertaining this fellow , was it not pride that brought him down with a vengeance , and turned him a grazing to eat straw like oxen , dan. 3.4 . moreover , what became of herod the great , who was so fond of this companion ? did he not bring god's heavy wrath upon him in such a fearful manner , that a blessed angel was sent to smite him with death immediately , and he was eaten of worms , acts 12.23 . have you not read , that the day cometh which shall burn as an oven , and all the proud , and all that do wickedly shall be stubble , mal. 4.1 . this haughty villain , pride , is one of those seven things , as solomon shews which god hates , prov. 6.16 . if you will not , riches , be perswaded from hence to turn him out of your house , even take what will follow . fifthly , vain-hope i know is one that hath kept up your spirits , and spoke peace to you all along , but he is fitly so called , for he will leave you like a deceitful , false-hearted , and treacherous friend , when you come to fall into distress . you hope to be saved ( and so did many thousands that are now in hell ) but alas , what ground have you to build your hope upon ? the hypocrites hope shall perish , whose hope shall be cut off ; and whose trust shall be as a spiders web , job 18.13 , 14. ah , sir , what will your hope avail you though you have gain'd the world , when god taketh away your soul ? job 27.8 . sixthly , and lastly , as touching your sweet darling covetousness , he is made up with idolatry , and what can be more detestable to jehovah ? so long as you entertain and love him you adore an idol ; he is indeed the ring-leader to almost all manner of wickedness ; nay , there is scarcely a viler and more abominable wretch breathing on gods earth , therefore justly called , the root of all evil. * he hath taught many to play the thief , others to commit treason , and others to murther innocents for their inheritance ; he is guilty of bribery , vsary , extorttion , and oppression : it was he as made poor achan lose his sweet life , he also contrived the death of naboth and his sons ; and more than all , he tempted judas to sell , and basely to betray my dear lord and master , jesus christ , for thirty pieces of silver : do not blame me therefore if i bear so hard against him ; moreover , i can scarcely ever get one foot , into any rich mans house through his means ; 't is he and his companions who keep me out , he hath through his hard-heartedness , almost famished to death all the poor , both in city and countrey , and hath also of late very near betrayed my whole interest that i have in the world into the enemies hands : he hath also grievously corrupted many who profess kindness to me by incumbring their minds so with the affairs of this life , that they cannot find the way to the church ; when they should be hearing of god's word ; he forces them to abide in their shops , nor will he suffer many of them to take a little time to pray in their families , nor in their closets : he has also exposed many of my poor ministers to many great straits and necessities , by which means their heads have been so filled with the cares of this life , that they have been out of capacity to preach the gospel as they ought to preach it , nor can they get such helps that are necessary , and all long of him : nay , he hath almost undone every nation , kingdom and commonwealth ; first , by corrupting the law , and subverting justice , causing judges to judg for reward , and lawyers to plead more for fees than equity . and then secondly , by spoiling commerce , for he hath monopolized trades and commodities so into his own hands , and inhanced the prizes of things , that many men have been undone by him . i cann't , sir , reckon up all his horrible crimes , and is this he you so dearly love , and must i be slighted and disregarded by you through love you bear to him ? alas , sir , he will bring your soul , if you follow him to destruction : pray what became of achan who harboured him ( mentioned before ) also what became of ananias and sapphira , whom he forced to tell a lie to the holy ghost ? acts 5.1 , 2 , 3 , 4. who was it that caused the young man in the gospel to fall short of heaven , and to go away from jesus christ very sorrowful , and demas to turn apostate , and to embrace this present evil world ; was it not coveetousness ? ah , sir , take heed of this abominable miscreant , for tho' some wicked ones of the earth may bless you , yet he caused god to hate you . see what david saith , the wicked boasteth of his hearts desire , and blesseth the covetous whom the lord abhorreth , psal . 10.3 . consider of these things , and be perswaded to put away all these deceitful and hell-bred companions , which you have a long time nourished in your house , or it will be worse with you , i do assure you . o that you would now at last , before i leave you , hearken to my counsel , and receive me into your house , and renounce that monster you have lately embrac'd , who calls himself by my name ! what do you say riches ? rich. do you think i am such a fool to give entertainment to you , and lose all my great honour and credit amongst the brave heroes of the earth ? godli . why , sir , is not the honour that comes from god better than all the vain honour poor mortals can give you ; you have i am sure , a rare example of one to follow in this great case : remember moses , and the renowned galeacius the famous marquess of italy , he was not of your mind : some rich and noble men have for my sake denied themselves of all the glory of this world , and accounted the reproaches of christ greater riches than earthly honours and pleasures of sin which are but for a season . rich. if others were such fools to disgrace and undo themselves , what is that to me , i know what i have to do . godli . sir , i perceive your condition is miserable , for you seem to be hardened , and whilst you have had gracious means afforded you to bring you to repentance , you are grown worse and worse ; however , let me tell you , if you die before you have embraced and received me into your house , you will perish in your sins , and hell will be your portion for ever ; those who reject me , reject god and jesus christ also , and to tell you the truth , all this time that i have been at your door , the lord jesus hath stood waiting at your door with me likewise . rich. leave your canting , you are a bold and impudent piece ; do you begin to threaten me ? am i not my own master ? would you lord it over me ? i perceive you what you aim at , you would have me entertain you , that so your poor despised off-spring might have a good fleece out of me . i could find in in my heart to be revenged on you , and set all the rabble of the town upon you , sirrah , i have considered of the business , and have had advice what to do from two able counsellors , dr. self-love , and sir worldly wiseman . godli . sir , st. paul did not take advice of those two shallow , depraved , degraded , disherited counsellors , he consulted not with flesh and bloud . rich. will you not leave your prating , you would undo me , you are called godlidess , but that is not your name , you are , i understand , a factious fellow , and your name is stubbornness , alias singularity , alias sedition , one may know what you are by the many names you go by ; know ye therefore , friend , that i have received the true godliness already , and him i will keep , he is indeed an honourale person , one whom great men love , and is in favour with the princes of the earth : but as for you , i see no encouragement for any body to respect you , for as most people in all nations speak against you , and hate you , so you would , i know , soon spoil all my joyes , and bring nothing but sorrow and fear along with you , should i entertain you ; i should not so much as tell a lie for my advantage , but you would threaten me with hell and damnation , nor go to the tavern , and by chance be drunk ▪ and let now and then an oath flye , but you would stir up my steward , conscience , to fall upon me , and beat me unmercifully ( but i praise god i am rid of him ) nay , and if i should not give to the poor according to your humour , i should soon be censured and condemned by you as a wicked person , yea , and every sweet , pleasant , and beloved lust , which i value as my life , you say , must be mortified ; no , my dearest darling must not be spared : i perceive what a fool you would make me , be gone from my door , or i will call one of my servants who shall drive you out of the town ; his name is malice , alias envy , before whom you will not be able to stand ; and upon this he struck at him with all his might , which did no sooner his chaplain , mr. reader , perceive , but he came into his assistance with cruel rage , being stirred up by envy , and fell upon godliness in a most base and inhumane manner , calling him all the vilest names he could devise , enough to make any ignorant and unthinking man conclude true holidess was as hateful a companion as any in the world , and before all things to be eschewed and discountenanced . his chaplain also would needs challenge to dispute withhim , and confute godliness by scripture , producing that text , be not righteous overmuch , neither make thy self overwise ; why shouldest thou destroy thy self ? eccl. 7.16 . he thought with this one weapon to have knock'd true godliness down , and have spoiled his travelling for ever . but he soon answered and said , that no man could be truly righteous overmuch , nor have too much of that pure wisdom that is from above ; but that a man might , he told him , under pretence of righteousness , do more than god required of him , and so be righteous overmuch ( as the papists and others are ) and thereby destroy himself ; sith will-worship was of such an abominable nature ; and that a man also might be overwise in his own conceit . at this answer the dispute ended ; and riches perceived his chaplain was worsted , envied true godliness much more , and raised all the rabble of the town upon him ; amongst which were these following ( viz. ) pride , ignorance , wilful , hate-good , toss-pot , outsides , riot , wastful , hard-heart , belly-god , giddy-head , pickthank , rob-saint , and more of such like rustical and ill-bred fellows ; and moreover , he swore if he would not be gone the sooner , he would send for the two constables , oppression and cruelty to lay him fast enough ; at which poor godliness was fain to get away and hide himself , or else for certain he had been knock'd ot'h ' head , or basely put to death ; but he being out of their reach , by the providence of god , escaped without any hurt to himself , but many of his poor friends were sadly abused , who-stood up to spake on his behalf , and put into prison . godliness being thus forc'd to leave riches door , vice and vngodliness took the full possession of his * house ; and godliness went on his way , wandring up and down to look entertainment , with a sad heart , being grieved to see how he had hitherto been slighted and traiterously abused , notwithstanding his high birth , noble descent and pedigree . doth godliness thus wander to and fro , for want of friends must he a begging go ? 't is not to seek relief , as if that he himself was poor , and in necessity ; but 't is to make poor mortals happy , who by sin are brought to sorrow , grief and woe : but riches him rejects with hate and scorn , though by christ sent , a prince and noble born : riches are good when sanctifi'd they are , but otherwise a curse , a plague , a snare ; rich men do much mistake ; who only measure true happiness by having worldly treasure . an angel hath no gold , nor flocks , nor land , and yet is mighty rich , his wealth doth stand in better things ; although the just man's store is small , he hath enough , a rush for more ; god doth himself instead of wealth impart vnto that child of his : o covetous heart ! what wouldst have more ? or can there be ought else , dear soul , than what 's possest by thee ? happy 's the poor in whom the lord doth dwell ; the rich by craving all , get nought but hell. be not in love with gold , a golden purse without a part in god , is but a curse . give me not riches , lord ! nor make me poor ; since riches against thee does shut his door . chap. iv. shewing how godliness , in his travels , came to a poor cottage , where dwelt one call'd poverty , with whom he earnestly desired to make his abode ; and how he was shamefully denied entertainment there also . godliness finding how basely he had been served by riches , and that he could not with all the strongest arguments and motives imaginable get any entertainment with him , travelled further , and as he wandred up and down in the wilderness of this world , at last he chanced to come to a small village , at the furthermost end of which ( upon the common ) he espied a little cottage , a poor old ruinous thing it was , the windows being all broke , only they had cramm'd into the holes some old rags to keep out the cold , and by the propping it up , it seemed as if it was ready to fall ; but however , he remembring what his blessed lord and master said , the poor receive the gospel , resolved to go thither , and see whether he might not meet with entertainment there ; ( for he is no respector of persons , he is as willing to be guest to the poor , as to the rich , and to dwell with the peasant as with the prince ; or to make his abode in a cottage as in a palace : ) and being come up to the door , he understood the poor man's name who dwelt there , was poverty : now godliness knocked five or six times before he could have any manner of answer for it seems he was asleep in bed with his wife ; but at last being between sleeping and waking , he asked ( though very faintly ) who 's there ? who 's at the door ? godliness , i am here ; pray arise , and let me in . godliness listned , but he could not hear what poverty said , by reason of the noise that was within ; for he having many children , it happened that by this time they were wak'd , and fell into a fit of crying ; some wanted victuals ; and some of them cried for other things which he had not to give them ; which made him one while to weep , and another while to fret and storm at the poor children , so that godliness could have no answer till he knock'd again ; which he did , and that pretty hard . pov. who is at my door . godli . a friend ; my name is true godliness . pov. godliness ! pray what business have you here ? godli . i want a lodging . pov. from whence come you sir ? i doubt you have lost your way ; is this a likely house to afford entertainment to a traveller ? godli . i came last from a great man's house not far off , whose name is riches . pov. well! had he no lodging for you , that you are come to me ? godli . no , he hath utterly refused to entertain me ; and not only so , but hath basely abused me , calling me at his pleasure , and also rais'd all the rude rabble of the town upon me . pov. he had some reason for it , i warrant you ; and truly i my self do not like very well what you talk of ; for he is a man ready enough to open his door to any who are worth entertaining ; i mean profitable guests : if you could get no lodging at his house , what ground have you to think you should meet with any here ; besides , though i cann't deny but that i have heard of your name , yet i know you not ; and moreover , i am forbid by certain edicts of this country , to entertain one who goes by your name , and it may be you as far as i know : 't is sir , a dangerous thing to open ones door to strangers at any time , but more especially now , when there are so many grand cheats and robbers abroad : sir , though i have not much to lose ▪ yet my life is as dear to me as any man's ; and should i let you in , how you would deal with me , god knows ; for i have heard that many thousands through your means have lost their sweet lives as well as their estates . godli . i will , poor soul ? do thee no wrong , but contrariwise , if you please to open the door , and kindly entertain me , you shall find me the best friend that ever you met within all your life . pov. you speak well ; but what is it you will do for me ? have you any money to give me to buy my family a little good victuals ( for we have had little else besides bread and water a great while to live upon ) and some better clothes ? for my poor children go almost naked . godli . i cannot at present assure thee of much earthly fulness , or worldly good things ; i do not use to proffer men money , or hire them to open their doors to me ; no i hate the thoughts of setting one foot in such a persons house ; if i am not freely and heartily received , i will not come in at all : friend , i do not trade in gold and silver ; but this i will promise thee , if thou wilt kindly let me in , whatsoever good thing the lord sees thou dost need , thou shalt upon my honest word , nay , and upon the word of christ himself , have it ; seek first the kingdom of god and his righteousness , and all these things shall be added unto you . you complain of want , come open to me ; do you not remember that word , they that fear the lord shall not want any good thing ; the lord will give grace and glory , and no good thing will he withhold from them that walk uprighty . what dost thou say poverty . pov. i am in a very low condition ; what you mean i cannot tell , but this i know , my head and heart is fill'd about other things ; alas , what can you think to meet with , or expect from me ; do you not see what abundance of poor hungry and ragged boyes and girls i have ? 't is enough for me to get bread for them , i must leave such things which you talk of , to my betters ; i mean such who have more time to mind them , and are better learned ; god help me , i cann't tell what to say to yo . godli . come , let me in ; that is to say , become a true convert , get a right faith , and lead a good and holy life , and i shall teach thee to be more diligent and industrious in thy calling than thou hast been , and nor foolishly and idlely to waste so many daies work in the moneth : thou wilt gain , thou wilt find every way by true godliness . pov. truly we poor folks in the country , think 't is godliness enough for us to bear an honest mind , and pay truly for what we have , and go to church now and then to hear some good prayers there , and say the creed , the ten commandments and the lord's prayer now and then at home when we come from work , if we do not chance to fall asleep first ; for it has been so with me , god knows , many a time , the lord help me ; but if i thought it would be for my profit , i could find in my heart to open to you . godli . poverty , i will assure thee it will be infinitely for thy advantage ; hast not read ? — pov. i cannot read , sir. godli . but have you not heard then of that word , godliness is profitable unto all things , having the promise of the life that now is , and of that which is to come ; and that other word , godliness with contentinent is great gain : and now because i see you are weak , i will tell you of some of those great blessings you will gain , if you do receive me in truth : first , i wheresoever i come , bring along with me reconciliation with god , pardon of sin , peace of conscience and joy in the holy ghost ; nay , i raise men to honour too ; i will make thee a son of god , an heir of heaven , and at last set a crown of endless glory upon thy head ? what dost thou say poverty ? pov. i had rather have some better clothes , and and store of good provision , and a better house to live in ; these things suit my present necessity ; but as touching those things you talk of i do not well understand what they are , they may be but fancies as far as i know : besides , what work will you set me about ? i cannot endure hard labour . godli . but stay poverty , what kind of fellows are those you have got in your house ? pov. what is that to you ? why do you not answer my question . godli . why then i 'ill tell you ; you must very fervently read the holy bible , and every lord's-day with great reverence and seriousness hear god's blessed word , and pray at least twice a day ; also you must believe in christ ; nay , and i shall teach you to be more painful and laborious in your trade and worldly business ; but this i know cannot be done , unless you put away that crew of loose and naughty fellows in your house . now poverty had it seems , divers base and lazy companions , who were all grand enemies to true godliness ; also some of them 't is said , were his own children , or natural off-spri●g ; their names were these ; viz. vnbelief , ignorance , sloth , alias : idleness , wastful , light-fingers , faint-heart , carping-cares and fear-man , together with some others : now when he began to open to godliness these hindred him . first , sloth and idleness would not suffer him to rise up out of his bed of security , to call upon god , nor take pains to pull up the briars and thorns that grew in his heart ; by which means his field lay barren and untill'd , nothing growing therein , but what the ground brought forth naturally . nay , these made him of such a sluggish temper , and such a lover of rest , that he complain'd many times because he could not go without motion ; nay he was unwilling to be at the trouble of feeding himself ; therefore would wish that men might live as trees and plants do : and though there was offered him a cabinet of rich jewels , yet he would not so much as stretch out his arm to take hold of it , and notwithstanding he had many fiery darts stuck in his breast , yet he would not be at the pains of pulling them forth ; by which means he was in a sad and lamentable condition . i remember a very wise man told me , that he hides his hand in his bosome , and it grieveth him to bring it again to his mouth , by the means of these two lazy felows , sloth and idleness . ignorance told him , he had received true godliness already , and that he had dwelt in his house ever since he was a child , and that baptism brought him in ; and that the chief business which god required of him , was to get bead and clothes for his family . vnbelief told him , that those things which godliness talked of , were meer fictions ; being unseen things ; there was no reallity in them : but when he question'd the truth of what vnbelief spoke upon this account , then the wretch told him , however , they were things far out of his reach , and that he had no part nor lot in them , neither could they ( if it was possible to obtain them ) answer his present necessities . light-fingers told him , he had been for a great while his best friend ; and if it had not been for him , he had been starved to death long before now . distrust fell into discourse with his thieving brother , and positively said , if he turned light-fingers out of his house ( as he knew he must if godliness came in ) he would certainly go a begging from door to door . wastful told him that true godliness , if entertained , would never suffer him to buy such good pieces of beef and mutton , &c. as he was us'd to do on trust , unless he knew he was able to pay for them ; and that he would not suffer him to go any more to merry meetings , and carowse it amongst good fellows at the alehouse , nor recreate himself at cards , bowls , nine-pins , and other sports , for money on holidays ; and that he must be content with such mean clothes and fare he had got , and never lose a days work to gratifie the lusts of the flesh ; and that also he must change his company ; which particularly was grievous to poverty to hear . carping-cares filled his head so full of distracting thoughts , that he had no time to think of god , christ , nor his own soul , from one weeks end to another ; but his great study was , either to think where to borrow money , and so get more in debt or else how to pay what he ow'd , to get out of debt , or what he should do for work , trade being grown ( by the badness of times ) very dead ; by this means villain ) fill'd with sad thoughts , not knowing how he should get more bread , when that he had was eaten up , and more clothes , when they he had would hang on no longer ; besides , it could not go out of his mind , but that at one time or other he should be arested , and thrown into a goal , having many times fearfully broke his word . faint-heart and fear-man presented to him the danger he would be in upon any consideration , if true godliness were entertained for first , they told him how contemptible real godliness was grown at this present time , being of very little credit or esteem amongst any sort and degrees of men in the world , by reason of vice , which which was never more rampant ; insomuch that true godliness was like to be driven out of the world , and forc'd to flye into some hole or corner of the earth to hide himself . mr. riches , who is the lord of the mannor hath beat him away from his door , and hateth him with a perfect hatred ? now if you entertain him , he will soon hear of it , and so will become your deadly enemy , and pull down your cottage , or warn you out , or be sure , not let you have a farthing of the poors money , nor never set you to work any more ; and what will become then of thy poor wife and children ? nay , said they , we will tell you more ; do you not hear what cruel edicts the prince of the ancient gauls countrey hath made against true godliness ? and how many of the protestant churches he hath pulled down and utterly demolished ? and how he is persecuted almost every where ? come , say they , 't is that pleasant and lovely form of counterfeit godliness , that will in little time be generally embraced , and those who entertain true godliness , must expect to be reproached and basely reviled . moreover , do you not hear how many thousands in france , and in other places , who have for a long time entertained him , have turned him out of doors ; they are weary of him , or afraid to own him : and is this a time for you to think of embracing him , poverty ? ( said they ) pity your self , and have more wit , you are poor enough already , and this is the way to make you more miserable : if riches will not entertain him , who hath many advantages to relieve and help himself in distressing times , and sad exigencies , over what poverty hath , or can promise himself , there is no ground of encouragement for you to open to him . upon this poor poverty resolv'd not to let true godliness have a lodging in his house ; but rather instead thereof , to put stronger bolts and bars on his door . godliness having waited all this while , to hear what these cursed enemies of his would say , and perceiving they had now done , he broke silence , and began of speak after this manner ; godli . well poverty , i expected but little less from you , when i perceived you were resolved to hearken to those graceless villains you lodg in your * house ; for they ( i hear would do their worst to keep me out ; but i shall now however , to undeceive you , answer them all . first , as to these lazy companions , sloth and idleness , who will not suffer you to labour for the good neither of body nor soul , they have in part brought you into this poor and miserable condition you are in . oh how many have they brought to beg their bread from door to door ! and stirred up others to rob , steal and commit horrible murders , to uphold them in their loose , lazy and ungodly lifes ; by which means they have brought , and daily do bring a number of men and women to the gallows : but the greatest mischief they do , is to the souls of men ; for they have cast thousands into such a deep sleep , that never awake until they lift up their eyes in hell ; they will not suffer men to labour to find out their great danger , till it is too late ; and others , when they do perceive their woeful condition , are hindred by them from endeavouring timely and in a right manner to get out ; they many times cry , lord help us , and lord have mercy upon us ; but never strive to take hold of the offers and tenders of his grace and mercy , by cleaving to christ , and leaving all their abominable wickedness . 't is the idle soul that suffers hunger ; who shall beg at harvest , and have nothing , though there is bread and enough to spare for you in gods house , yet they will not suffer you to seek out for it , but cause you to cry , yet a little sleep , yet a little slumber , yet a little foldidg of the hands to sleep : is it not sad notwithstanding your house is on fire , and you like to be burnt in your bed , yet cannot through this base sloth and idleness rise up ; you are just ready to drop into hell , and yet will not endeavour to deliver your own soul. o remember that word , take the slothful and unprofitable servant , and bind him hand and foot , and cast him into utter darkness , there shall be weeping and gnashing of teeth . and then secondly , as to light-fingers , he is a thief ; and if you follow his dictates , he will bring you to the gibbet , besides , no thief shall enter into the kingdom of god. thirdly , wasteful , his brother , for all his huffing , is almost as bad as he ; 't was this vain fellow that brought the poor prodigal to eat husks with the swine ; 't is he , not only causes you to waste , and foolishly spend your money ( when you have got a little ) but also your precious time , which should be improved for the good of your poor perishing soul. poverty , can it do you any harm to be taught to become a better husband , and not to consume the little you sometimes get amongst riotous company , which might be a great comfort to your poor wife and children ; also i will appeal to my neighbour morality , whether there is any ground for you to refuse to entertain me , because i teach you to be content with mean things , hard fare , and do put you upon hard labour , and not to run into debt , unless you knew which way to pay it . ignorance is a murtherer , and hath destroyed millions of souls , though there was a time indeed when god seemed to wink at him , * i. e. did not lay ( as it were ) his hands immediately upon him ; but now he is left altogether inexcusable , because god hath afforded you a sufficiency of light to bring you to the true knowledg of salvation , the necessity of faith and true godliness , if you would escape the damnation of hell. vnbelief , i found the other day with riches , and indeed i am come to no bodies door but i find him within ; i gave a plain character of him then , to which i refer you , if you have a mind to know what a dangerous person he is ; but however , take one word or two in answer to what he saies to you against me ; he affirms , that all my promises are fictious , being unseen things , they have no reallity in them , or things that you can never attain unto , if you could , yet they could not answer your present necessities . if you will give credit to such a notorious liar , murtherer and blasphemer , who certainly in a slie and treacherous manner seeks to stab you at the heart , who can help it ? are christ's promises of grace and peace here , and glory hereafter , because not seen with external eyes , fictions ? he will tell you also ere long , if you will believe him there is no god nor devil , heaven nor hell , because not seen with visible eyes ; he may suggest the one to you as well as the other . come , poverty , thousands of my children , by blessed experience have found my promises no fictions nor idle fancies , but things full of reality , marrow and fatness : o taste and see how good the lord is . and why may not you obtain these glorious good things , viz. union and communion with god , pardon of sin , peace of conscience , and joy in the holy ghost , as well as others ? they were commonly given in the time of the gospel to the poor . come , poverty , these things are thine ( as sure as god is in heaven , if thou wilt but let me in ) poor lasarus understood them , and experienced the sweetness of them , and shall to eternity . and then lastly , have you no need of these good things of mine , because they may not so directly answer your outward necessity ? are not the necessities of your soul more to be minded than to get store of meat , drink , clothes , silver and gold ? what are all these things to the love and favour of god , an interest in christ , and to have a right to the kingdom of heaven ? how soon , alas , may your life be gone , and what good will those things do you ; do you not see they perish in the using ? and as they are corruptible , so likewise they can never satisfie nor fill the desires of your soul , nor do they suit the necessities thereof . consider , can any of these things make thy soul happy ? can gold or silver enrich it , or the rarest worldly dainties feed it , or wine chear it ? no , poverty , if thou hadst the things of this world in never so great abundance , yet till thou lettest me in , and makest me thy chief companion , thy soul would be miserable . what is it to have plenty of all good things , and no god , no christ , no pardon , no peace , but contrarywise , the curse of god , horror of conscience , and hell at last ? thou wilt , poverty , become more happy if thou dost open the door to me , and thou and i dwell together , than the proudest and haughtiest monarh in the world ; thy comforts , inward peace and joy will excell theirs , and thy riches be more abundant in quantity , besides the rare and excellent quality of them ; nay , and thy glory will be far more transcendent ; and besides , 't will abide with thee to the daies of eternity , as touching carping care , he hath almost broke thy heart already ; he will not let thee sleep a nights , he by telling thee of thy wants and necessities sadly disturbs thy mind , but never helped thee to a farthing in all his life , and why shouldst thou hearken to him any longer , he is thy utter enemy as well as mine : hear what the lord christ saith , who by taking thought can add one cubit unto his stature , mat. 6.27 . he has even eat up thy very spirits , and weakned thy body , marr'd thy senses , especially the spiritual senses of thy soul , so that thou canst not think one serious thought all the day for him ; nay , when sloth and idleness will let thee go to hear gods word he follows thee thither too , and so confounds thy mind with wandring cogitations , that all thy devotion is spoiled , you can profit nothing : therefore i beseech you do what you can to thrust him out . distrust , that faithless fellow , sets on this base wrerch , carping-care , to perplex thy mind ; and this is not all , for he tells thee if thou turnest light-fingers out of door , thou wilt certainly go a begging . come , poverty , they are a pack of cursed villains , set on by their great master apollyon , to bring thee to shame , as if there was no waies to live , but by breaking of gods commandment ▪ thou shalt not steal ; and is he not a wretch , that shall call into question the care and faithfulness of god , whose promises are to feed * and cloath thee , and to supply all thy necessities in the way of thy duty , so that thou shalt want no good thing , ( as i said before ) though thou possibly mayst think that good for thee , which god knows is not . and now in the last place , let me speak a few words to those cowardly fellows , faint-heart , and fear-man ; these are they that would have you fear man more than god ; and yet i am ready to believe some of their words take much place upon your heart as any thing you heard from the other . but what reason there was or is for it , we will come now to consider . first , they say i am grown here of late very contemptible , and am of very little esteem or credit * amongst any sort or degrees of men ; and that i shall ere long be forced to flye into a corner to hide my self , &c to this i answer , first i never had much esteem amongst great men ; nay , in every age of the world very few gave credit to me ; and now being come ( almost to the end of my travels ) into the last and worst age , i could expect no other usage than what i meet withal . how should i have many to admire and fall in love with me , when the text positively saies , all the world * wonders after the beast . that is , they are in love with , and admire counterfeit godliness ; and the truth is , i marvel not at it , because all along the false prophets were more readily embraced than the true , and their words generally believed . if another comes in his own name ( said jesus christ ) him you will * receive ; the reason is easily discerned , because they * smooth the people up in their sins : alas , don't you see how counterfeit godliness gives liberty to men to please their sensual and bruitish lusts , teaching an easier way to heaven than ever i did or can , for i alwaies taught , as at this day the doctrine of * self-denial , the necessity of faith in christ , * regeneration and mortification of sin , &c. secondly , whereas they say , i shall ere long be forc'd to flye into some corner ; that is , i know the fear of these paltry fellows ; but if it should chance so to come to pass , woe be to you , and all the world besides , if true godliness once finds no place nor countenance in any nation of the earth , and indeed you had the more need with all speed receive me into your house , least hereafter you find me not , and so perish in your sins , john 8.22 . thirdly , what though riches hath rejected me , he never had much kindness for me , but was generally alwaies my enemy , and whereas they say , he will be displeased with you , and warn you out of your house if you entertain me . what then christ will receive you into his house , and you were better have him to be your friend than any potentate of the earth ; when my father and mother , saith david , * forsakes me , the lord will take me up . have you not read of that poor man which the pharisees excommunicated for cleaving to me , and how the lord jesus graciously received him . come , poverty , don't fear , the worst that men can do , god will help you , and he is above them all , and it will be but a little while before that word shall be made good . your brethren that hated you , and cast you out for my names sake , saying , let the lord be glorified , but he will appear to your joy , and they shall be ashamed . and what though some great potentates of rome combine together to tread me under their feet , and set up idolatry , popery and superstition , should this deter you from receiving me ? alas man , the time is at hand when all will be undone , and be forc'd to cry out , woe , woe , woe , that ever they were born ; but those only who have made me the joy and delight of their hearts say to the righteous , it shall go well with him . woe to the wicked , it shall go ill with him . 't is said indeed to see any leave me in my adversity , but they were false * friends , and let them go , they never loved me in truth ; but do thou but kindly embrace me , and i will keep thee from falling ; nay , * thou shalt find me a sure refuge and defence to thee in the day of distress ; yea , and i will store thee with all good things which the rich have not ; i am resolved to * feast thy soul continually , and never leave thee unto thy dying day . come thee , and i shall live splendidly together , notwithstanding thou art poor , if we can but get my dear friend * content to dwell with us : what dost thou say , poverty , shall i come in ? but notwithstanding all that godliness could say , poverty would not give way to him , but began to give him reviling words , saying , he was born a gentleman , tho' he was fallen to decay ; and that he would not suffer such tumults at his door ( for it seems while godliness was praying and pressing for entertainment , one persecution , the off-spring of adam's eldest son * cain , had raised abundance of lewd fellows together to drive godliness away from poverty 's door : so that by the opposition within doors and without , godliness found no lodging there neither ; yea , and escaped not without many bitter threatnings , execrations and blasphemous words . now one reason why riches and poverty did not receive true godliness was , because consideration dwelt with neither of them , who being a grave counsellor , might possibly have given them better advice than to deny entertainment to so sweet a friend . godliness after this began to be at a stand which way to travel next ; but hearing of one youth , who lived not far off , he resolved to see whether he might not get a dwelling with him , because he was one that his commission particularly directed him to visit . sad is the state of woeful man i see ; riches slights christ , and so does poverty . the snares are great which doth riches attend , and poverty to virtue proves no friend ; but this poor wretch i pity most , for why , he has no portion here , yet does deny to entertain true godliness , that so he might have heaven above , though none below . but by curst foes he is so perplex'd , that he cann't find the way to true felicity . not many rich , nor many very poor , vnto true godliness do ope their door , but rather such who in a medium be , betwixt great riches and low poverty . this state , with agur , lord , i beg of thee . chap. v. shewing how true godliness finding riches and poverty had rejected him , in his travels came to a great city , where dwelt a brave young gallant , with whom he had a mind to be acquainted , and to take up his lodging ; shewing also how basely he was dealt withal by him . one might think by this time 't was in vain for true godliness to travel any further , not being like to find entertainment any where , since riches and poverty both had refused to receive him ; yet he was resolved to pursue his journey , not being without hopes of finding his dear friend at last , called consideration , whom he sought for ; and coming into a famous city , where one youth dwelt , could not tell but he might meet with him at his house , calling to mind what kindness young joseph , moses , samuel , david , obadiah , josias , john , and timothy of old , and many others had shewed him , and therefore came boldly to his door , and desired entertainment . now , it appears this youngster was a great gallant , but though he had been brought up to learning , and lived in a place where the gospel was powerfully preached , yet was very ignorant as touching the best things , though very complisant . and after godliness had in a grave and sober manner desired a lodging with him he asked him what he was , as also his name . godli . sir , i am a person of noble descent , being nearly all●ed to a great and mighty prince , and my name is true godliness , being by him sent to travel hither to commend his soveraign grace and clemency unto the inhabitants of th● city ; and i have also brought along with me ( as tokens of his eternal favour and good will , to such who will receive me ) very rich presents , and i shall bestow them on you , if you will be pleased to entertain me . youth , your most humble servant ; i must confess i have read and heard much of you , but why do you choose to take up your lodging in my house , there being many grave and ancient gentlemen near ? i know not but you seem to be one whose company would better suit men of riper years . godli . sir , my master gave me orders to commend his princely grace and favour unto you ( if your name is youth , ) besides , he hath chosen your house for my lodging above others ; nay and he hath made more blessed promises upon your kind and loving reception of me , than he hath to any besides in the world. have you not read that word , i love them that love me , and they that seek me early , shall find me . and that word , seek first the kingdom of god and his righteousness , and all other things shall be added unto you , matth. 6. 33. youth . as for those other things , i need them not , i have enough of the world. godli . aye , sir , but you want my masters * righteousness , and also a part in his kingdom , and those are some of those glorious commodities i have to bestow upon you , if you will entertain me . youth . aye , there it is , i perceive , i must entertain you if i would have them ; but i tell you plainly , your company does not suit with my age , why should you force your self upon me ? godliness , why would you have a part in the righteousness of christ , and in his kingdom , and not receive true godliness ? no , sir , that will never be , you must believe in him , and lead a godly life , or you will have no lot nor part in this matter : he that believeth not , shall be damned , mark 16.16 . youth , pray sir , do not trouble me , you are going to preach . godliness , 't is sad you should think i trouble you , because i desire you to let me have a lodging with you . yo●th . sir , you will spoil all my pleasure and sensual delights if i entertain you ; i know your manners well enough . you will cause me also to turn out of my house my familiar friends and consorts , that rejoyce my heart in these youthful daies of mine . now those he called his friends were these following , pride , wanton , vain-glory , love-lust , ambition , gay-clothes , toss-pot , gamester please-friend , time-server , scornful , hate-good and scoffer . godliness , young man , believe me , those pleasures and delights which your heart is so much set upon , are bruitish and very hateful to god , and do also debase your noble soul , which is of a sublime extraction . nay , furthermore hear what wise solomon saith , * rejoice , o young-man , in the daies of thy youth , and walk in the waies of thy heart , and in the sight of thine eyes . may be you will say , o this is brave . i , but after the flash of lightning , comes a clap of thunder , enough to make you quake : but know , that for all these things , god will bring thee to judgment . your sweet meat , young man , is like to have sowr sauce ; you will pay dear at last for all your sensual pleasures and vanities . youth , but for all your haste , wise solomon made trial of all the delights of the children of men before he condemned them , and so will i too , as far as i can . godliness , 't is true , solomon did so ; and doth he not by the sad experience he had of them tell you , all was vanity and vexation of spirit . come , sir , you had better believe the poyson in the cup is deadly , than to taste of it . youth , sir , pray speak no more , i have not sowed all my wild oats yet , let me alone . godliness , wild oats indeed : come let me perswade you to sow no more of them , for 't is but sowing to the flesh , and he that soweth to the flesh , shall of the flesh reap corruption . * you had better far to sow to the spirit . and now i will tell you what a kind of crop you will have at harvest by sowing that cursed seed , which you call wild oats , unless by repentance you pluck them all up again . youth , why , sir , what a crop shall i reap ? godliness , you are like , in the first place , to reap here in this world , a crop of loathsome diseases ; for drunkenness , rioting , and whoring , doth commonly produce that . secondly , you will reap a crop of infamy and reproach ; for sin is the * shame of any people or particular soul ; and it will be much if you reap not a crop of want and beggary too in the end . thirdly , you will reap a crop of horrible and unsupportable guilt , by which means your conscience will torment and lash you after such a sort , that you will not be able to endure it , unless you go on in these ungodly courses so long until he is feared with a hot iron , and then you will reap a crop of a hard , obdurate , and impenitent heart . fourthly , you will reap a full crop of all manner of foul and detestable filth and pollution ; yea , such corruption , that will cause god to loath your soul. fifthly , * you will reap also a crop of all the fearful plagues and curses that are in the book of god , pronounced against wicked and ungodly sinners . sixthly and lastly , at the great and terrible day of judgment , you will reap a full crop of gods eternal wrath and vengeance , a crop of brinish , though fruitless tears , groans , and endless torments in hell * fire . now , if you like to gather in at harvest such crops as these , go on and sow your wild oats plentifully . youth . sir , i intend to sow other seed hereafter ; i desire only liberty for the flesh in these my youthful daies : if you should chance to call at my door when i am old , i may then possibly see cause to entertain you ; nay , sir , i promise you i will then open my doors to you . godli . alas , sir , present promises to open hereafter to god and true godliness , seldom ever ends in real performance : he who promised to go and work in his masters vineyard , went not , * such who put me off with promises to become godly hereafter , 't is evident do purpose to be wicked for the present , besides do you know you shall live to be old ? or if you should , that god will send me then to knock at your door ? nay , and let me tell you , if i should then visit you , i fear it will be to no purpose , because , sir , you ripen apace already in wickedness , and sin is of an hardening nature , evil habits are not easily changed , the * blackamore may as soon change his skin , or the leopard his spots , as you may learn to do well , and open to me when you have been a long time accustomed to do evil : therefore open to me now . youth , sir you will raise my spirits anon , if you leave not off your canting the sooner ; you are a gentleman , i am sure , few or none cares for . have any of the * rulers and nobles of the nations embraced you , i mean strict godliness ? why do you not see if they will entertain you ? godliness , nay , pray be not offended with me , i seek your profit ▪ i will do you no wrong ; you shall not lose any thing by me , if you will let me have a lodging with you , though possibly you may lose something for my sake , but if you do , i will repay you again an hundred * fold in this world , and in the world to come you shall have life everlasting . and what though not many mighty , and not many noble * ones do love me , or will entertain me : 't is not because i do not deserve esteem from them , but because they are incensed against me by the devil , and are so in love with vice , my mortal enemy . sir , i am abused , and rendred very odious by wicked men , as if i were a * factious , restless , and sediteous fellow , and this is one reason why i am so slighted and contemned . youth , i , ( and to speak the truth ) i cannot believe but you are the cause of all the present discord animosities and confusions that are amongst us , for since you came into this countrey , what disputes , contentions , and distractions hath there been ? when sweet popery was generally received in this land it was not thus . godliness , i and my * children ever , i must confess , were thus censured and falsely accused , though never so stigmatized as now of late . jerusalem of old was called a rebellious and * bad city , because i dwelt in it , and my enemies said of old time , sedition had been there , and that it was a great enemy to kings and governments . but it is no marvel i am thus abused , considering my lord and master himself was loaded with like * calumnies , being accused with sedition , and called an enemy to caesar likewise . but let not this discourage you from receiving me into your house , for all these things are utterly contrary to my nature , and abhorred by me and all my good friends , and therefore pray let me come in . youth , it will not be for my honour , i shall be derided and scoffed at , should i do it , and be looked upon as a dangerous person : therefore pray be gone from my door . godliness , what if you lose the honour of this world , i will raise you to far greater ; for honour and riches are with me ? yea , durable riches and righteousness . they that receive me , and serve christ , god will honour . youth , pray let me alone till another time , until i am a little older . godliness , sir , my master commands you to remember him now in the daies of your youth ; and to remember him is to embrace me : and let me tell you , to * reject me , is rebellion against him who is the king of kings , and lord of lords ; shall not what he requires you to do , be done ? youth , i have other business at present of greater concern than to attend on such a guest , take an answer therefore , and be gone . godliness , nay , do not mistake your self , for to attend upon me , and to lead a godly life , is business of the greatest concernment in the world : were you not made and sent hither on purpose * to serve and honour your creator , and not to live like a bruit to satisfie your lust , and serve the devil as heretofore you have done ; and if you do persist in these courses , be sure you will perish in hell at last for evermore . upon this , the young gallant was in a great rage , and swore damn him , he would be revenged on him , and on all his friends , and never endure true godliness more . nay , and presently all his companions and attendants who were in his house ( mentioned before ) stirred him up to fall upon godliness immediately , and force him away . pride swelled like a toad , vain-glory vaunted himself , and both bid him disdain the very motion godliness had made . time-server and please-friends bid him mind what was the all-a-mode of the times , and do as other young gallants did . scornful looked with contempt upon true godliness , toss-pot had the young man away to the tavern , and gamester , after he came there , set him to play at cards , dice , &c. love-lust enticed him to a whore-house , scoffer and scornful loll'd out their tongues at godliness , jearing and deriding him shamefully : nay , and not only so , but also made base songs of him , crying , hie boyes , up go we . and hate-good commanded them all to fall upon him , and rid him out of the world ; and had it not been for fear of some neighbours ( who though they were but moral people ) he had doubtless been utterly trod down under their feet : but blessed be god , he escaped this time also , and got away , leaving the poor debauched youth to himself , to gratifie his own sensual and luxurious appetite . o how perverse is flesh and blood , in whom all vice abounds , and blossoms from the womb : what god commands , youth is adverse unto ; but what hell bids , o that ! 't is that he 'll do . the rich , the poor , with youth i do espy act in their parts in life's short tragedy : but are they men , or beasts ? see , view them well ; souls they have , but what in them does dwell , you may perceive if you do cast your eyes on what they choose and love , and what despise . chap. vi. shewing how godliness came to knock at the door of one old-age ; as also the cause and reasons why he refused to entertain him . godliness being rejected both by riches , poverty and youth , resolved to see whether he might not be entertained by a cerain decripped and feeble person , called old-age , concluding within himself , that 't was very probable his dear friend consideration ( whom he had a long time sought for ) might lodg in his house ; for , said he , surely wisdom , though he dwell not with riches , poverty nor youth , yet doubtless he doth with the * aged , and therefore made up directly to his door , where he knocked and called a considerable time without any answer , but at last old-age enquired who was at his door ? old-age , who are you ? godliness , your real friend true godliness , who would fain have a lodging with you now at last . old-age , godliness , i have heard i think , of you , but i do not know you . besides , i am not able to rise up from my chair to let you in , i have such a weak and crazy carkass , and so full of pain and aches that i have enough to do to sustain my own infirmities : pray come another time , don't trouble me . godliness , alas father , you may not live another day , death may seize you before to morrow * morning , why should you put me off , i was formerly at your door when you was young , and then you told me you could not open to me , because you had not sowed all your wild oats , and you were too young , and i was not a fit companion for youth . moreover , you then said , when you were old you would let me in ; and will you put me off now too , pray rise and open to me . but all the waies and means godliness could use , signified nothing he was * settled so on his lees , and had such abundance of stubborn and rebellious servants and children , that they would not suffer him to shew godliness the least favour ; the names of some of them were , besides weary-limbs , dim-eyes and peevish-hardheart , impenitency , self-conceit , enmity , vnbelief and ignorance , with many more of like sort ; the first i named were his own natural-off-spring , and somewhat younger than the rest ; hard-heart * he had nourished and fed continually from his youth , for godlidess found him at his house when he gave him a visit in the prime of his daies . but now he was grown a very stout , stubborn and obdurate piece ; this fellow made old-age not to regard at all , nor fear the threats of god. and he was so void of pity , that he stirred old-age up to stifle poor conscience , who kept his accompts ; and at every turn , to tread him under foot , if he had at any time so much light and power as to tell him of his debts , viz. what abundance of abominable sins he had committed against god , nay not only so , but not to regard nor pity the sad estate of his own soul ; nor did he concern himself with the low condition of god's church , and the protestant religion in this dismal hour , but would curse and swear , and tell many stories and filthy lies , and now and then be drunk , notwithstanding he was even ready to drop into hell , and but seldom cry , god forgive me ; and all this comes to pass through the evil nature of this cursed hard-heart , and his companions enmity and vnbelief . these three also had bred up another graceless villain as bad as themselves , one impenitency , so that all that could be said to him by godliness and his servant theology , concerning the detestable nature of sin and his miserable condition , yet he could not be brought to repent , nor to let one tear fall for his sins , so that that word of the blessed apostle was made good in him , but after thy hard and impenitent heart , treasurest up unto thy self wrath against the day of wrath , and revelation of the righteous judgements of god ; who will render to every man according to his deeds . ignorance was in young-mans house , and in poverty 's house , but not such a sottish ignorance as seemed to be with this father old-age , for he told him god did not mind nor trouble himself to take notice of what men did here below , but was taken up about high matters in heaven ; neither indeed could he believe he saw through the thick clouds ; is not god ( said he ) in the height of heaven , and behold the height of the stars how high they are . and how doth god know ? can he judg through the dark clouds ? thick clouds are a covering to him that he seeth not ; and he walketh in the circuit of heaven , job 22.12 , 13 , 14. moreover , he and vnbelief told him , though he was a notorious swearer , lyar and a very drunken sot , that he had as good a heart as the best , and that to read and hear some good prayers , and to mean well , was godliness enough for him . besides , they would not suffer him to believe that god would ever cast any of his creatures , whom he had made , into a lake of fire and brimstone , for such a small frivilous thing as sin was ; nay , he was perswaded by them to believe there was no hell at all . and as touching heaven they told him , there might be some such thing , and that though he might not have so good a place there as some men , yet he should get in amongst the crowd , and find some corner or other , for heaven was a very large place . self-conceit caused him to think so highly of himself , that notwithstanding all that godliness could say to confute ignorance and vnbelief , he did not mind at all , for he said they were all fools who troubled themselves about sin and another world , and that he who had lived so many years , understood better , and he knew what he had to do , and bid godliness ( in conclusion ) hold his prating , for , saith he , every tub must stand upon his own bottom , and sure i am , god will not cast away an old man ; i was born a christian , and made a child of god , a member of christ , an heir to the kingdom of heaven by my baptism ; ( our minister told me so ) and would you perswade me to think my condition is bad at last ; no , sir , i understand what religion is very well ; do not mistake your self , for i do not see i am much pressed by my ordinary to strike godliness . but to come now and then to hear prayers , and receive the sacrament , and this i resolve to do , and though my condition is r●ndred so bad by you , i am sure there are many in our parish , yet good church-men , as bad , nay far worse than i. godliness by this time perceived old-age was so hardened in his sin , and trained up by ignorance so long a time , that 't was next to an impossibility ever to think the evil habits he hath got by being accustomed so long to those evil waies of vice and vngodliness , should ever be changed , considering he was become so unteachable and self-conceited , was resolved to leave him , not thinking it was worth his time to wait longer at his door , nor give any reply to those base-bred children , and servants he kept in his house ; for peevish made him so phroppish , that there was no speaking to him , remembring that word of the prophet , can the aethiopian change his skin , or the leopard his spots ? then may you who are accustomed to do evil , learn to do well . yet he could not but take pity of him , considering his age , therefore gave him this following general reply , and departed . godliness , father old-age it grieves me to find you thus blind , and hardened in your evil waies ; and the rather , because i see your enemy death , also standing with his sword drawn here at your door ready to enter in , and hell is at his heels . alas , death who now shakes his sword over your head , will soon sheath it in your heart . what will you do who contemn true godliness through ignorance , when you come to stand before god in judgment , there is but a little airy breathings between you and eternal burnings ; it 's better to have your eyes open on earth , to bewail your sins , than to have your eyes open in hell to bewail your sufferings , though you will not let me in now , who would make you happy , yet you will not be able e'er long to keep death * out , who will make you eternally miserable . 't is sad you will not see your danger till you cannot escape your danger . as i now stand at your door , saying , open to me , but am not let in : so you e'er long will say , lord , lord open to you , but you shall be kept out , for none but those who receive me into their hearts on earth , shall be received by christ hereafter into heaven . those who contemn godliness here , shall be condemned for their ungodliness hereafter . your poor deluded soul , who thinks its state so good without grace and regeneration , will find it bad e'er long under wrath and condemnation , for except a man be born again , he cannot enter into the kingdom of god , john 3. 3. this is the day of gods long-suffering , but quickly will come the day of your long-suffering ; for he whose mercy you have abused while you live , will let out his * vengeance against you to eternity when you die ; much to the same purpose he spoke to him and with abundance of sorrow , left him to perish in his sins . how sad's the case of frail and mortal man , whose time is short , its length is but a span . in youth he 's proud , ambition then so raigns , that he true grace and godliness disdains . virtue is then contemn'd , 't is vice which he doth make his choice , but yet does hope to be , when old-age comes , another man , for know he would have heaven , but not let the earth go ; but when he 's old , sin in him 's grown so strong , he 's more adverse to grace than are the young. take heed you don't upon old-age depend , least he deals by you like a traiterous friend . chap. vii . shewing how true godliness , in his travels , chanc'd to fall into a certain island , where he met with a great number of cruel enemies , who conspired together to take away his life , and the life of his servants ; but their grand plot failing , they contrived many sham-plots , to cast the whole intreague upon his own friends and servants ; together with true godliness's sad and grievous lamentation . true godliness having travelled ( as you have heard ) up and down in the world for many years , and suffered divers hardships and grand affronts and abuses , at last came , by the gracious providence of god , into a small isle ; neither did he travel alone , but like a high-born pirnce , though in a state of exile ; he had some servants to attend and wait upon him , who loved their master as their own souls , yea , and above their natural lives ; their names were heavenly , new-man , innocency , humility , sincerity , temperance , sobriety , faithful , new-obedience , hope-well , true-love , blessed , experience , excellent knowledg , christian courage , vehement desire , godly zeal , with many more . now , after he had been for some considerable time in the said island , and had through his sweet and heavenly and peaceable carriage , got himself many friends and favourites , having lived many years in good credit and esteem amongst them , and no body thought or dreamt he had been in the least danger . but in process of time , on a sudden , there being a little before arrived in the same isle , a great number of out-landish-men , called by some mahometans ; but their right name , it seems was babylonians , being natives of a great city that bears that name . * now divers strange ridiculous orders of men they had amongst them , and all cruel enemies to true godliness . but one order of them proved more subtile and implacable than the rest , called loyalatites , being as 't is said , the spurious off-spring of one ignatius , who were men of such base spirits , that they were content to become meer pimps and panders to a great whore , endeavouring alwaies to allure kings , princes , and mighty men to commit fornication with her ; and if they could not effect that , then they perswade subjects to cast off their allegiance to their spiritual and temporal soveraign , and to own the usurpt power and jurisdiction of their master the king of babylon . now these men remembring what a great enemy true godliness had been to them in the same isle in former times , and how he had forc'd them to pack up their trumpery and be gone ; nay , and not only so , but also found that he had got a great number of the inhabitants of the said isle , to side with him against their beloved mistriss and great goddess ●●ana , which they feared might stand in the way of her mounting the saddle once again , they maliciously and traiterously made a devellish conspiracy to destroy true godliness , and all those who favoured him , and to set up false and counterfeit godliness in his stead ; and indeed so far they had proceeded in this hellish design , that by the help of some deluded souls , they had brought over to their party , had not the all wise god ( who alwayes took care of his precious darling godliness ) by his most eminent and o●er-ruling providence , defeated the conspiracy and discovered the conspirators . godliness with his servants , and all his poor friends would doubtless have had the greatest blow that he had met with for many ages before ; but they being betrayed by one who seem'd to adhere to their party , who was privy to their horrible , bloody and detestable intention , having ( unknown to them ) a kindness for true godliness , and his dispised friends and servants ; whereupon the whole island was inraged against these cruel babylonians , and called a counsel together to search into the bottom of their hellish design ; and so it happened that divers great lords who had been poysoned with their bloody and detestable principles were found in the conspiracy , and were attainted for high treason , for though their great design was to destroy true godliness , yet they , as it seemed , consulted also to destroy the prince of the country , and all who were true favourites of godliness . and in the conclusion , one of the lords in the conspiracy had his head cut off , and divers of ( the loyalatites , or ) ignatius's off-spring , were drawn hang'd and quartered . now one would have thought this eminent hand of god's vengeance against them , might have deterred them for ever attempting the ruine and utter overthrow of true godliness any more ; but they having an implacable hatred against him , because they know he is an utter enemy to all treasons , idolatries , superstitions , murthers , fornications , witch-crafts , and all other horrible crimes , and cursed abominations of their unchast , defiled and bloody mistress , in a clandestine way endeavoured to bring true godliness , and many of his friends and favourites into contempt , and thereby set all the inhabitants of the isle against him ; which designs of theirs was managed divers manner of waies , and ( though some of their stratagems were happily discovered , yet some others of them too far prevailed amongst the generality of people , who god knows naturally are adverse to him , having ( as you have heard ) grievous enmity in their hearts against him . now , true godliness perceiving how the inhabitants of the said island were corrupted , partly by these babylonians , and partly by other evil impostors and seducers , whose errors greatly prevailed ; and how generally people of all sorts were drawn away by the subtilty of appollyon , and the pollution and treachery of their own hearts to all manner of vice and ungodliness ; he being by this means brought into great contempt , began to be very sad , considering what a brave isle for grace and holiness it had formerly been ; nay , and that which added to his trouble , was those great divisions and animosities that were amongst those who professed themselves to be his chiefest friends , together with the consideration of the great evils and enormities of their lives , for it was come to such a pass , that it was hard to discern the professor ( as they were called ) from the profane , pride , covetousness , want of love and zeal to him , abounding wonderfully amongst the generalty of them ; so that he evidently saw that he was grievously slighted , disowned , and neglected almost by all sorts whatsoever ; and that the favour and countenance which most people shewed him , was but from the teeth outwards , and that they not heartily and cordially love and delight in him : moreover , he perceived also , that there was a grand conspiracy carrying on by apollyon and his emissaries in many countryes where he had been formerly countenanced ; and that the babylonians were in great hopes to get counterfeit godliness set up in his stead , began to make a grievous lamentation after this manner . godliness's lamentation . how shall i express my grief or utter my complaint ? o , the sorrow that seizes on my soul ! i that am the noble off-spring of the universal monarch of the whole world , the true favourite of heaven , the true interest of all nations , kingdoms and common-wealths ; a fit companion for princes , and all the noble ones of the earth ; the only benefactor of all mortals , that continually seeks the good and eternal felicity of their souls , who strives to deliver them from wrath and judgment , and to stop the destroying angel from executing vengeance : should this day be thus slighted , villified , censured , and stigmatized , and have all manner of cursed and detestable evils and abominations laid to my charge . fo● first , i am charged with heresie , an horrible crime indeed , but 't is no other than i was of old times accused with . but what is the heresie ? what my doctrine is , is shewed in the first chapter of this book , to which i refer the reader ; but i may say with st. paul ; * after that way which they call heresie , so i teach men to worship the god of their fathers , and not to believe any thing but what is written in the old and new testament . counterfeit godliness , 't is true may be justly charged upon this account , whose errors are capital , as hath been evinced again and again , by many worthy protestants . secondly , i am accused to be a common disturber , a meer make-bate , setting one man against another , the father against the son , and the son against the father ; the mother-in-law against the daughter-in-law , and the daughter-in-law against the mother-in-law ; dividing cities , towns , and villages , setting neighbour against neighbour . o , how doth this wound my heart ! was ever any dealt with as i am ? shall such things as these be fathered upon me ? i do this day protest and declare before god and all the world , i am abused and unjustly charged , for i am for peace , unity , and concord , and alwayes do teach it ; i abhor strife and contention , and every evil work , and have endeavoured to bring all men to live in love one with another ; but if it fall out at any time where i am received , that the father is set against the son , and the son against the father , or one neighbour , against another , 't is not i that am the cause of it , but that cursed enemy pride , vnbelief and sensuality , that is in the hearts of the adverse party , they having espoused the interest of apollyon , my grand enemy ; and alas , it will be so , unless i could connive at , or bear with those cursed evils which are in the hearts of men . but can it be supposed , that virtue should wink at , or side with filthy vice , or true godliness allow of , and indulge men in ungodliness , or truth joyn or close in with error ? alas , should i do this i should lose my very being , and be no more what i am ; for as 't is impossible for light to have fellowship with darkness , or christ to have concord with belial , so 't is for me to allow of or bear with any of the evil enormities of the children of men ; should my children do it , they would at that very instant cease to be my children ; therefore let all the world bear me witness this day , that i clear my self of those foul crimes and calumnies that i am charged with . and further , to vindicate my self , i call in my old friend saint james , pray hear what he hath to say about the horrible charge brought against me . st. james , pray speak to this great case , from whence come that strife , wars and contention that is in the world ? am i the cause of it ? james , from whence come wars and fighting among men ? come they not hence , even of their lusts that war in their members ? ye lust and have not , ye kill and desire to have , and cannot obtain , &c. if you have bitter envyings and strife in your hearts , glory not , lie not against the truth ; ( mark that ) this wisdom descendeth not from above , but is earthly , sensual , devillish . o blessed st. james , thou hast cleared me , for i true godliness am the truth , whosoever receives me , receives the truth , the doctrine of truth , and the truth of grace . but pray , st. james go on , where envying and strife is , there is confusion and every evil work . but the wisdom that is from above , is first pure , then peaceable , gentle , easie to be entreated , full of mercy and good fruits , without wrangling , and without hypocrisie . it is enough i alwayes teach men and women , who embrace me , to be holy , peaceable , gentle , and easie to be entreated , full of mercy , to hate hypocrisie , and all the deeds of the flesh . therefore take notice , if any who are called by my name , or profess love to me , are unholy , quarrelsome , given to strife , debate and contention , falling out with their neighbours ▪ making causeless disturbance in the town , place , or house where they dwell , i do this day disown them ; and indeed i fear 't is they who have in part exposed me to reproach and contempt in these evil dayes . i am accused also with sedition and faction , and for being the chief ring-leader of sects , &c. but i may well say , with my old friend , st. paul ( who was accused by tertullus in like sort ) being called a pestelent fellow , and a mover of sedition , &c. acts 24.5 . i am clear from this evil charge , neither can they prove this accusation against me , i have been travelling up and down in most parts of the earth for almost six thousand years , and 't is strange , were i really guilty , that none should come forth and prove it against me . therefore know ye , that the doctrine , i true godliness , the off-spring of jehovah , the darling of heaven , do , and ever did teach upon this account , is this , viz. that husbands ought to love their wives , wives to obey their husbands , children to honour their parents , and parents to carry it wisely towards their children , and to bring them up in the fear and nurture of the lord. servants to obey their masters , and masters to carry it well towards their servants ; and neighbours to live in love one with another , and subjects to obey their prince . did i not ever teach this doctrine , viz. that all men ought to be subject to principalities , to obey magistrates , and to be ready to every good work , tit. 3.1 . and if christians at any time are by their superiors required to do such things , that they conceive are contrary to the word and will of god , then i bid them patiently to suffer , and not to resist , but to learn of my blessed master , who when he was reviled , reviled not again , and when he suffered , he threatned not . but palpable 't is , if men are bound to submit to their superiors in all things , in divine matters whatsoever , then the apostles were faulty , who in spiritual things cry'd out , whether it be right in the sight of god , to hearken to you rather than god , judg ye . besides , this would cause persecution for ever to cease , and charge all the martyrs in every age of the world , not only with disobedience , but also with folly ; and then also it would follow , whatsoever religion in any nation , the chief magistrate thereof does set up , must be subjected to , which sure no wise man will say ought to be done ; therefore i am for rendring to caesar the things which are caesars , and unto god the things that are gods , mark 12.17 . but these things are not the whole cause of my lamentation , but there are many other reasons . alas , i am not only abused and laid under reproach and infamy by my open enemies , but also basely slighted by many of those who pretend love and respect to me ; most indeed , now a dayes , do but complement me , they speak me fair to my face , but their hearts are not with me : was there ever more godliness professed and less practised , and more without doors and less within ? did ever pride , covetousness , vain-glory , self-love , slavish-fear , carnality , and luke warmness , attend any people who called themselves christians , saints , and members of christ , as in these days ? there are some who profess love to me , that i am ashamed of , they do me more wrong than the open profane . i may cry alas , and call long enough upon many in these dayes ; nay , beg as it were , upon my bare knees to be entertained by them , and all in vain , for they will not mind me , nor take me in ; i meet indeed with nothing but feigned promises from the most of people : i will open to you , sir , i intend to let you in , i am resolved to embrace you hereafter , &c. and thus i am put off and slighted from day to day . o , how long have i waited at the doors of some of these deceived souls , even till they are grown old , and all to no purpose , for i have seen death often seize and carry them away before i could get into their houses , that so i might save them from hell ( where now 't is to be feared they are ) o , with what unkind dealings do i meet withal ! is it not sad , that vice and vngodliness should be by many so countenanced , and i hated , resisted , and contemned in every place , almost by every body ; for riches contemns me , poverty dislikes me , youth derides me , old age will not know me , legalist miscalls me , and formality playes the hypocrite with me , and the babylonians seek to take away my life ; i have a multitude of enemies , and but a few friends . but in the midst of my lamentation the thoughts of those glorious promises of god concerning what he hath said of me in the latter dayes , does revive my heart ; for though i have few to plead my cause , or to clear my innocency , and am like to be run down by apollyon and his spurious off-spring , lust and vngodliness , yet i see my day is a coming when sin shall be ashamed and iniquity stop her mouth , psal . 107.42 . when the holy of the lord shall be esteemed honourable , and it shall be a reproach to be wicked . though i am now slighted i shall then be prized ; jehovah will make my glory to shine forth in the midst of all nations , and my children shall flourish in every place ; and in that day none shall dare to open their ungodly mouths against me , nor shall i need to travel up and down to seek for entertainment . for the knowledg of the glory of the lord shall cover the earth , as the waters do the sea. in that day there shall be upon the bells of the horses holiness unto the lord ; and the pots in the lords house shall be like the bowls before the altar . yea , every pot in jerusalem and judah shall be holiness unto the lord of host , and all they that sacrifice shall come and take of them and seeth therein ; and in that day there shall be no more a canaanite in the house of the lord of hosts . zach. 14.20.21 . nay , and this also adds to my joy in the midst of my sorrow , this longed-for-day is near , and hastens greatly ; 't is but a little while , and there will be a great alteration in the world , the angel who enlightens the earth with his glory , will suddenly cry , babylon the great is fallen , is fallen , rev. 18.13 , 2. chap. viii . shewing how true godliness , after this travelled towards the city jerusalem , near to which was a small village , called religion , in which dwelt one mr. legalist , at whose door he knocked ; shewing the cause also why he did not entertain him . godliness having hitherto happily escaped with his life , thought it now full time to leave those parts where he had travelled up and down a great while , and suffered many hardships , being generally base●y slighted and contemned by all wheresoever he came , and to travel into some other countrey , amongst people ( if he could find such ) who were not so abominably wicked , however , not such visible and open enemies , to him as others were : and he thought within himself , it might be his best way to bend his course towards jerusalem , for hitherto he hath wandred up and down the confines of assyria , edwna , spiritual sodom and egypt , but so it fell out , before he entred into the salem , he perceived a village lying near the city , and the name of that town he understood was religion , a place much frequented by all true sioners ( for so the inhabitants of the city jerusalem are called ▪ ) now , he presently made up thither , and being informed that one mr. legalist lived at the towns end , near mount sinai , he resolved to give him a visit , and immediately came to his door , where with great earnestness he knocked , and he being within , spoke to this purpose . legal . who is at my door ? godli . sir , a stranger to you , though your very good friend , and one who would gladly have a lodging in your house . legal . what is your name ? godli . sir , my name is true godliness . legal . i wonder much you should say you are a stranger to me , whereas i have been so long time acquainted with you , and know you so well . godli . sir , 't is your great mistake , for i am sure you know me not , nor were you ever yet acquainted with me . legal . what , do i not know true godliness , this is strange ; do not you and i converse together every day ? godli . sir , i am not the person you take me for , there is one or two more who go sometimes by my name , and 't is very probable you may be acquainted with one of them ; pray what are his manners ; what doctrine i mean , doth he teach you , for by that i shall know who it is . legal . why , sir , he teaches me to keep the commandments of god , to lead a righteous life , to do unto all men as i would they should do unto me . godli . o , sir , that is my friend and honest neighbour morality , one that i love very well , and i am sure 't is your great ignorance to take him for me ; he will not say his name is true godliness , for though in some things we are a little alike , i teaching the same doctrine you mention , yet we differ exceedingly in many things . first , we herein agree ; he saies , you must keep god's commands i say so too . 2. he saies , you must be righteous , i say the like . and 3. that you must do unto all men as you would have them do to you , i say the very same , it being my masters own doctrine . legal . why , wherein then , sir , pray do you differ ? godli . he teaches you to seek for justification by doing , but i only by believing ; he by keeping the law , or by living a sober and honest life , i by gods free grace , through the merits of christ . legal . what is that friend you say , are we not required to keep the law of god ? godli . no , sir , you ought to keep it as far as you are able , though not as it is the law of works , but as 't is the law of christ ; but you must not look for righteousness and justification , by your keeping ths law in any sence ( it was on this very block the jews of old stumbled , and were broken in pieces ) because you have sinned , and daily do break the law ; and the least transgression thereof , exposeth you to the wrath and curse of god. legal . i know i cannot perfectly keep the law ? but i will do ( by the help of god ) what i can ; and wherein i through weakness do transgress , the lord is merciful , and i trust he will forgive me . godli . forgive you ! why he hath said , he will in no wise clear the guilty , moreover , what the law saith , it saith to them that are under the law , that all mouths may be stopped , and the whole world become guilty before god. legal . what do you say ? will not god forgive me who am a penitent person ? o what a horrible doctrine is this ! i believe he will not forgive the impenitent , and they are such guilty ones only that the scripture speaks of . godli . mistake not sir , all are guilty , all have broke the law , all are under sin and wrath ; 't is not your repentance will do ; god will not forgive any man , let him be who he will , except he believes in jesus christ , and takes hold of the merits of his blood , for as by the deeds of the law no flesh shall be justified , so god will not pardon your sins , notwithstanding your repentance , as a simple act of his mercy , unless you fly to him through christ , who hath satisfied his justice ; for what you say renders christs glorious undertakings void and unnecessary ; and so does cast a great reflection upon the wisdom of god in sending his son into the world. legal . how do you make that appear ? godli . do you not say you 'll do what you can to keep the law ; and wherein you transgress , god will through his mercy forgive you ; now if god doth accept of your obedience in keeping the law , and forgive all your deviations , as a simple act of his mercy , and that hereby you are justified and accepted by him , why then did he send jesus christ into the world to die the cursed death of the cross ? for if by this way righteousness and salvation is attainable , it is evident christ is dead in vain ; for could not god have done all this if christ had never come ? thou art a wretched creature , and therefore look to christ , or thou art undone . legal . why do you tell me of christ ? do you take me to be a sinner like other men ? am i as this publican ? i have all my daies lived a holy and blameless life , and therefore shall be justified . godli . i am ashamed of you ; you have 't is evident a slight esteem of christ . legal . nay sir , do not mistake me neither ; i do not think my righteousness justifies me any otherwise , than through the merits of christ . godli . sir , you erre exceedingly ; 't is not your personal righteousness , no , not through christs merits , that does justifie , but the personal righteousness of christ , received by faith alone . alas now you discover indeed what a great stranger you are to me ; you are one of those just men it seems that never went astray , or righteous ones that christ came not to call . alas , i alwaies do declare and testifie that all men must perish without faith in christ . doth not the text positively say , he that believeth not shall be damned . he that hath the son , hath life ; and he that hath not the son , shall not see life , but the wrath of god abides upon him . sir , there is no other name given under heaven whereby men can be saved . another foundation can no man lay than that which is laid , which is jesus christ. come let me into your house , and i will expel these dark clouds , and teach you another kind of doctrine ; i will help you to be holy , and not to depend upon it ; to be righteous , but not to trust in it ; i will lead you to say , in the lord have i righteousness ; and that he is made unto us of god righteousness , &c. i tell you plainly i cannot speak peace to you ; but if i come into you , you must turn out of your house those helpless and unprofitable servants you have got . legal . what servants would you have me turn out ? godli . why , you must turn moses out . do you not read , he was not to abide in the house for ever ? mr. missbelief , and good opinion , and self-righteousness you must turn out . nay , in a word , you must also remove your dwelling further off from mount sinai ; for look about you , be gone quickly , for i see dreadful flashes of lightning , the mountain seems to be all on fire ; and heark don 't you hear it thunder , legalist ? god is angry with you sir , there is no seeing of his face , but through a mediator . legalist , what must i turn holy moses out of doors ? godli . i sir , that you must ; don't you remember , that those who said they were moses's disciples , cast out the poor blind man that received my dear master ? 't is not moses nor elias , but jesus only that must dwell with you : nay , and you must cast out blind zeal , ignorance , and legal heart too , for these are dangerous fellows ! and in their room i will place ; true zeal , right faith , broken heart and good vnderstanding . nay , sir , and let me tell you , if you do not , and that quickly , expel these out of your tabernacle , you will be undone , and perish in your sins ; for notwithstanding your great hopes of heaven , they will soon thrust you down to hell ; for publicans and harlots go into heaven before you . upon this he began to be very angry , and gave true godliness , hard words , calling him libertine and antinomian , one that true godliness does as little love as he : moreover , mr. legalist told him , that he was sure that he whom he had already received into his house was true godliness ; and , saieth he , you are but an impostor , and in a great rage bid him be gone from his door : upon this , godliness perceiving mr. legalist was so wedded to his own opinion , that there was no hopes of getting entertainment in his house , he left him , and travelled a little further into the town ; being told one mr. formalist lived not far off : whereupon he resolved to go directly to his house . sad case , most noble prince ! what travel still from place to place , and yet is there none will thee embrace ? what , not in such a town ? doth legalist thus basely tread thee down ? nay of all men i see there 's cause to fear , he never will , blest prince ! to thee adhear : what slighted by professor and prophane ! where 's then the man who will thee entertain ? some men are blind , and therefore perish do ; and those who think they see , these perish too . chap. ix . shewing how godliness came to one mr. formalist's door , who bid him very welcome ; but he suspecting his integrity , and that he harboured divers grand enemies of his , particularly one hypocrisie ; refused to go in : also how hypocrisie came to be discovered ; wherein you have his character , or a clear and compendious discription of him ; shewing likewise , how mr. formalist at last refused to entertain true godliness . godliness being ( as i told you ) informed that there was another great professor living in this village or town , of religion , he tought it was convenient for him to see whether he might not get a lodging in his house , because he was a man whom all the neighbourhood said had a great love to true godliness ; nay , many verily thought he had for a long time taken up his lodging with him , and wondered when they heard him ask for his house ( for by that means they perceived he was a stranger to him ) but it was a considerable time before he could find where he dwelt . for it appeared he was called by another name , viz. devotion ; but at last coming by one man's door , and by another , he heard a man at prayer , and he spoke so loud , that all who walked along the street , with much ease might hear him ; he then presently concluded it was very probable he might dwell there ; and to his door he came , and knock'd as he us'd to do , and was soon heard . formal . who 's there ? godli . my name sir , is true godliness . formal . true godliness , pray sir , come in ; there is none in all the world i love more dearly ; the best room in all my house is at your service ; pray where have you been , and what news do you hear ? are the imperialists and turks yet come to engage ? how goes things in the world ? how doth it fare with our poor protestant brethren in france ? what news from scotland ? when will the times be better ? i hear the penal laws are prosecuted severely against dissenters : many such questions he asked , and professed abundance of respect to true godliness ( and as you heard ) bid him come in , but never went about to open the door . godliness was grieved to find him so full of words ; but more especially because he took up his time , and troubled his head so much to enquire after news ; nay and that too , when he should open to true godliness ; and just upon ending his devotion ; for it appears he had newly done prayer ; yet nevertheless godliness very coolly answered him to this purpose . godli . sir , as to your first question , i answer ( being willing to inform you where i have been ) i have wandred about from place to place to seek entertainment , i mean a fit and convenient lodging for a little time ; for it will not be long e'er i have done travelling ; but i am fallen into such an evil and perilous time , that scarcely any body will shew me the favour as to take me in , and make me welcome . riches , poverty , youth and old-age have all refused me , and shut their doors most basely upon me ; and since i came into these parts , and particularly to your town , where every one concluded i should be most kindly embraced , the very first man i came to hath denied me entertainment , nay , and not only so , but also called me at his pleasure . formal . what man 's that for god's sake ? godli . friend , don't take god's name in vain , i cannot bear it ; but to answer your question , the man is called legalist . formal . o sir , there is not a man in all this town more haughty , proud and conceited than he ; he concludes i warrant you , that he hath godliness enough already ; he makes in truth the whole of religion to consist in principles of morality : i have heard him say , that if a man do lead or square his life but as near as he can , according to the law of the ten commandments , not being guilty of gross sins , or wilfully breaks any precepts of the two tables , he shall be saved : now he never considers all the while the necessity of faith and regeneration , and although he trusteth thus to his own righteousness , yet i could pick many holes in his coat ; for he is a very worldly , proud , and passionate person ; nay , and he himself confesseth he is a sinner , and yet would be justified by the law ; whereas you know the least sins , lusts of the heart , and evil thoughts , are a breach of it , and the smallest breach is death , and eternal wrath , without a compensation made to offended justice ; and none was able to do this , but jesus christ , and none have the blessing of his undertaking , but such only who do believe . godli . you seem to have a good understanding , and can talk well , but how comes it about you let me stand all this time at your door ? is this your kindness to me ? what signifies your knowledg and parts , except you entertain true godliness . legal . i have opened ( you may perceive ) to you already , you are in my affections , and i will further open to you ; pray come in . godli . nay do not mistake your self ; you have opened to me in one respect , but not in another ; you seem to like my form , but not my power ; my external rites , but not my internal life . i am indeed received into your head , but not into your heart ; i may be in your judgment , worth embracing , but your will consents not to receive me ; you like my garb , but love not my person ; you are ( i know ) a professor of me , but not a possessor of me : the truth is , i suspect you . formal . suspect me sir ! for what ? godli . that you have one or two implacable enemies of mine hid secretly in your house . formal . who , i sir ! god forbid i should hide any cursed enemies of true godliness : who are they ? pray tell me their names . godli . old-man , carnal affections , and hypocrisie . formal . as touching the old-man , there is no christian ( you know ) can be quite rid of him ; but god forbid i should shew him any countenance : and as to carnal affections , in this you do mistake ; for my affections are spiritual . but why should you think i harbour hypocrisie in my house ? i will assure you there is none in all the world i hate more than this base fellow ; for i know god abhors him ; and shall i shew countenance to him ? lord , far be it from me ! godli . nay formalist , be not too confident ; 't is not your bare denial of it which is sufficient to acquit you of the suspicion i have of you upon this account ; but since you deny it , i will see if i cannot find him out , for you have a certain officer in your house , whom i am sure can make a righteous decision , if he be not basely corrupted and blinded by your pretending so much love and zeal to seeming holiness . i know he will not flatter any man , but speak according to his light and knowledg impartially at all times . sir , i will appeal unto him . formal . what is his name ? godli . his name is conscience . vpon this , conscience was called , and enquired of , after this manner ; godli . conscience , i do require you in the fear of god , to answer me a question or two concerning your master ; doth he nor secretly lodg and hide one in his house called hypocrisie ? for i very much suspect him herein to be guilty ; what do you say ? conscience , sir , if you please to give me his character , or give me some certain signs of his behaviour and proprities , whereby i may know him , i will faithfully discover all that i understand as touching this matter . godli . conscience , i thank you , you speak like an honest man ; and indeed i have alwaies found you impartial according to your light : i will then give you such a description of this subtil and deceitful enemy of mine , that you cannot well mistake ; and this i shall do by propounding a few questions to you . sir , was he ever throughly wounded in the sense of sin as 't is sin , being convinced of the ugly and abominable nature thereof ; there being nothing in all the world more hateful to god than that ; not only convinced of the evil which does attend it , or is the fruit of it , but also of that cursed evil there is in it , it being utterly contrary to the holy and pure nature of god , a breach of his law , and that which hath made a breach between god and man , and basely defaced the image of god in him , and is the absolute cause of all that abominable enmity that is in his heart against god and me his blessed offspring ; and also makes man in love with the waies of the devil , nay to be like the devil , conformable to him , and to do his will ? secondly , is there no one sin that secretly he loves and lives in ( the evil habit never being broken ) have you nor found him now and then telling lie for his advantage sake ; or in telling of tales or stories , adding to them , to please the company ; or to excuse himself when accused of this or that , that so he may gain credit ? is he not sometimes overtaken by drunkenness ? is he not proud , minding more the honour , praise and applause of men in what he doth in religion , than the praise of god ? is he not covetous ? doth he give according to his ability to the poor ? doth he not rob god , to serve the world ? i mean neglect hearing of gods word , and other indispensable duties , for worldly profit sake ; and so prefer the world above the word ? doth he never in trading offend you in speaking better of his commodities than they deserve ? is not the world more in his love and affections than god and jesus christ ? does he alwaies give good and just weight and measure , and not take unlawful profit ? doth he not make gain of godliness , and use religion as a cloak to cover his secret sins ? doth he concern himself for the interest of the gospel , and by his open-heartedness , shew upon that account he loves christ above son or daughter ? is he resolved to part with all rather than to sin against god , and to offend you his poor conscience ? doth he see more evil in the least sin , than in the greatest suffering ? thirdly , doth he desire as much to have his sins mortified as pardoned ; to be made holy here , as well as happy hereafter ? is he as much in love with the work of holiness , as with the wages of holiness ? doth he love the word of god , because of the purity of it ? is he willing to bear the cross , as well as wear the crown , to be with christ in his temptations here , as well as with christ in his exaltations hereafter ? to live to god on earth , as well as to live with god in heaven ? fourthly , is he the same in private as in publick ? doth he not rest satisfied upon the bare performance of duty , not minding whether he hath met with god or not ? doth he pray in private , as if men saw him , and in publick , as knowing god sees him ? doth not his satisfaction more lie in his asking of god , than in his receiving from god ? does he not seek more for suitable words in prayer , than for a suitable heart ? doth not he study more for acute expressions to affect the hearts of others , than to meet with powerful impressions upon his own ? doth he not lengthen his prayers before others , and hurry them over in private ? doth he as much endeavour after what he needs from god , as that which he seeks of god. fifthly , can he bear reproofs kindly for his faults , and take them patiently ; nay , and esteem him his greatest friend who deals most cordially with him ? is he ready to take shame to himself , and give glory to god ? can he be contented in the waies of god , though he meets with little sensible comfort from god , nor outward respect from saints ? sixthly , doth he as much desire to have his heart filled with grace , as his head with knowledge ? doth he take as much care to make the glory of god his end in what he doth , as the command of god his ground in what he doth . seventhly , is he not more severe in pressing the lesser concerns of religion , than in urging the greater ? doth he not require those duties of others which he himself is loth to practice ? is he not more curious to know other mens conditions than his own ? eighthly , hath he received a whole christ with a whole heart ? first , a whole christ comprehends all his offices , and a whole heart comprehends all his faculties . hath he received christ not only as a priest , to die for him , but also as a prince to rule over him ? doth he obey all god's precepts , as well as believe all god's promises ? 2. as to his faculties , his understanding may be somewhat enlightned , but his affections may be carnal , and his will oppose me , being averse to true godliness . is not his heart divided ? come conscience , i do now command you , in the presence of the great and dreadful god who searches all hearts , to make a righteous decision , tell me plainly ; is my enemy hypocrisie here or no ? by these brief hints you may easily know him . conscience , sir , i must confess hypocrisie is here ; now i have found him out ; nay sir , and he hath hid him secretly in his house ever since he came to live in this town religion ; he is seemingly holy , but really wicked ; he loves the face of holiness , but is without the grace of holiness ; his greatest care has been to wash the outside of the platter ; if he can but keep his name from being reproach'd by men , he cares not though his heart be grievously defiled before god , should i tell you of all those lusts which he harbours in his heart , and what favour he shews to that old-man ( you mentioned before ) i should quite shame him ; he is a saint indeed abroad , but a heathen ( to say no worse ) at home , he prays , hears , and reads , but 't is to keep up his credit , name , and esteem amongst many christian men of this town ; for i have often found him very weary of these duties , god knows it as well as i : nay sir , he would seldom pray at all were it not to quiet me ; for he doth not love my lashes ; besides , he performs them with a sad , cold , dead , carnal and lifeless spirit ; he is much for the lesser things of religion ( as you minded ) he keeps a mighty stir about mint , anise , and cummin , but quite neglects the greater and more weighty things ; nay there is one thing more i will tell you , as he does not love strict godliness himself , so his heart is ready to rise against all such who outdo him . sir , he is a meer dissembler , yet he would be thought as religious a man as any in the town . i find him also much abroad finding of faults in others , or spying the more that is in his brothers eye , but never minds the beam that is in his own : nay , and he is ready to fall out with many good christians , because they will not follow him in habit , mode and gesture , &c. in a word , most of all those black marks of this deceitful villain hypocrisie , you hinted at , i find in him also . godli . conscience , say no more , i see was not mistaken ; and now formalist , are not you a wretch to pretend kindness to me , and secretly thus to entertain one of my worst enemies ? sir , 't is you who have brought so great a reptoach upon this poor town* , and on all its inhabitants ; nay , and 't is through your means i am so basely villifi'd and condemned by that blind fellow ignorance ; for he is ready to conclude , that all my friends and true fovourites are such as your self , viz. meer loose and formal hypocrites . besides , you are like to be undone and perish for ever , unless you do the sooner turn this vile enemy of mine out of doors ; for i expect no other but that you will in a little time fall into apostacy : but should you die first , yet assure your self you will be damned ; for hell is indeed prepared for such as you are ; you are , poor creature ! in the worst condition of all men ; for the wicked hate you because you pretend so much love to religion and godliness , god also and all good men hate you , because you are not real , but only pretend love to them , being not sincere and upright in your profession . formalist , at this began to be very angry , being greatly offended at true godliness ; for he could not endure to see his state ript open , nor did he like to hear of his present nor future misery ; being perswaded by mr. vain-hope , vnbelief , and good-opinion , to think his condition for all this might be safe enough ; however vain-hope told him , though at present his state might be doubtful , yet he should have many daies on earth , and that he might repent , and set all things at rights before he died ; whose word and promise he adventur'd to take , and so bid true godliness be gone ; at this , great grief seem'd to seize upon true godliness , and and no mans state in all his travels he did indeed more lament , and his soul being almost overwhelmed with sorrow , he broke out to this purpose , and departed ; passion o'reflows ; why melt i thus with grief , for him whose trayt'rous heart denies relief ? but what could i expect , false wretch ! from thee , who harbour'st in thy house hypocrisie ? a feigned friend's worse than an open foe , and unto me oft-times more wrong does do . of all to whom i am by jesus sent , o're thee o formalist ! i do lament . i know there 's cause , were things consider'd well ; thou suffer'st here , and yet must go to hell . hated of god and man , what can be worse than th' wrath of man , and great jehovah's curse ? farewel , poor soul ! is this thy love to me ; must i begone ? adieu , adieu to thee . chap. x. shewing how godliness travelling further into the town ( called religion ) saw abundance of people , who had been great professors , getting away out of the town as fast as they could . shewing also what discourse he had with one of them ; wherein the nature and danger of apostasie is plainly opened . godliness had no sooner left formalist's door , and gone a little further into the town religion , but he espied a great number of people hasting out as fast as they could go : nay , he observed some of them ran , though others of them went very softly : at first he wondred what the matter was ; because the town was a little before look'd upon to be a very safe and honourable place to dwell in , as any in all the countrey , and had as great and glorious priviledges belonging to it ; but upon enquiry , he was told there was a number of lions , evening-wolves , and other evil beasts ( who had for a long time been shut up in their dens ) a getting out , and they having a great while been kept without prey , they were afraid they should be torn in pieces : but he observing which way they went , was the more amazed ; for he perceived plainly they all steer'd their course directly towards the great city babylon , which he saw likewise a falling , and was sure would suddenly in one hour be utterly dstroy'd . true godliness at this seemed so mightily concerned , that he could not let them all pass without speaking to them ; and minding one of them to look like a sober man , though he hung down his head as if he had been ashamed , resolved to have a little discourse with him , to whom he spake after this manner . godli . sir , what is the matter you leave this town and haste away so fast ? when you first took up your dwelling here , did you not intend to abide in it as long as you liv'd ? apostate ( for that it seems was his name ) truly , sir , i did intend it ; i had a great love for this poor town ; but i must remove out and be gone now . godli . why must you ? is there a necessity laid upon you to acquit this place , this honourable town religion ? apostate , sir i shall be destroyed else ; for the walls of late are much gone to decay ; i do not see that safety to reside here as formerly : besides , they say there are a great number of lions , romish wolves , and other beasts of prey a breaking out upon us ; and i am afraid if i should escape with my life , yet having a few sheep and lambs , they will devour them : truly sir , i do it to save what i have , yet i wish very well to the place . godli . 't is very like you speak the truth in this ; but sir , pray whither are you going ? apost . i am a going towards the confines of babylon , that great city . godli . i am heartily sorry for you ; let me perswade you to return back , and rest in this town , sir ; do not fear those lions you speak of ; for god hath said he will break the teeth of the lions , the old lion , and the lions whelps ; but what though they should destroy your substance , is not your soul worth more than all the world ? come , go back again with me , and i will dwell with you and be a sure defence to you , so that you will not be hurt , let lions woolfs , and devils too do what they can , my name is true godliness , sir i have saved many thousands from ruin in as great danger as you can be in . apost . sir there will be no safe living for me , i must acquit the place , the town is besieged . godli . what though it is besieged god is able to defend it , and will be a wall of fire about it ; but why sir , do you chuse that great city you speak of for your habitation ? i perceive you intend to go far enough . apost . sir don't mistake me i do not intend to go so far ; but to return again when the danger is over , at present i will go but a little way out of the town . godli . sir , you shew your self to be a naughty , and trayterous and hypocritical person ; will you leave this town in its distress ? if the danger be great which attends it , you had the more need to abide in it , to strengthen and encourage the poor inhabitants . pray sir , do not shew so base and cowardly a spirit : what is this less than to betray rhe town to the enemies ? is not the strength of any place the people ? besides , your flying mightily encourages the adversaries ; for by this means they may think to frighten all out , and then with much ease take the town , and utterly destroy it : also you weaken the hands , and sadly grieve the hearts of all true protestants , whose chief treasure lies in the town , and cannot be removed out ; and it being also their spiritual native place , they resolve to abide in it to the last , let what will come , you say you intend to return again when the danger is over . what dangers you see above others , to move you to acquit the town , i know not ; but let me tell you , few who leave this town out of fear of humane loss or danger , do return again . you say , you intend to go but a little way ; alas , you can't tell where you shall stop ; when once you leave the true religion , you desert gods gracious protection ; you may not only cleave to papistry , but atheism , or any thing : come go back , let me save you from a fall : why will you leave that religion you have been so long established in ? apost . sir , i retain the same principles that i formerly held , and my love is the same to the town as it was . godli , poor wretch , you own the principles of the true religion , and yet cleave to idolatry and superstition . the three worthies of old by your example might have retained faith and right principles in their hearts , of the true god , and yet have bowed down to the golden image , and so needed not to have exposed themselves to a hot fiery furnace . nay , by this doctrine , who needs suffer persecution ? besides , it renders all the martyrs of old to be meer fools and madmen . what do you say , will you return ? my company one would think , might allure you . apostate , no sir , i have formerly had your company , and i don't find you so pleasant a companion ; besides , the town is sadly divided amongst themselves , those who love you , do not agree , godli . nay sir , now you are out ; for you and i never dwelt together yet ; for if i had ever took up my dwelling with you , i would have kept you from this great fall : you will prove your self a meer hypocrite , one that never loved god nor this town religion in your heart . sir , uprightness and sincerity of heart preserves from apostacy ; and what though the town is divided , it is my great grief to see it , but you had the more need to abide in it , to do what you can to perswade them to love and union , however to unite in affection . come , humble your self before god for this great sin , and let us dwell together now , and thou shalt abide secure , notwithstanding the divisions within , and troubles without , and have most sweet peace , and inward joy ; yea such as thou never hadst in all thy life . what dost say ? apost . sir , hold your peace , and say no more ; i am resolv'd to be gone . godli . well , since i see i cannot perswade you to return , but that you are resolved to leave religion , and not receive true godliness , i will tell you what your present state is , and what your future portion is like to be for ever hereafter . apost . sir , pray be silent , i do not love to hear it . godli . i do not care whether you do or no , i will shew it . first , it appears ( as i hinted before ) that you were never truly converted , being no part of that good ground christ sperks of . secondly , you are ( it appears ) forsaken of god ; he hath left you , or else you would never think of cleaving to mystery babylon . thirdly , either god will let conscience out against you to torment you ( as he did upon francis spira ) or else wholly give you up ( as he did israel of old ) to your own hearts lusts , to walk in your own counsel . fourthly , your sin tends towards the sin against the holy ghost , that shall never be forgiven , neither in this world nor in that which is to come : for you have been a person ( i hear ) much enlightned , and now wilfully cast off god , and religion , pray read these scriptues . fifthly , jesus christ will be ashamed of you at the last day , when he comes in the glory of the father with all his holy angels . sixthly , those who set their hands to the plough , and look back ( remember ) are not fit for the kingdom of heaven ; nor will gods soul take pleasure in them . seventhly , without you return back , you are like to have the hottest place in hell. eighthly , the place you are going to , is like suddenly to be destroyed . do you not read how just at the time when her judgments come upon her , she saith in her heart i sit a queen , and shall see no sorrow , nor know widdow-hood , nor loss of children any more . ninthly , remember the fearful end , and what dreadful judgments god hath many times in divers ages , brought upon such false and trayterous persons as you are . besides , who will trust you ? for you that are false to your god , and to your own soul , will never be faithful to men . come , that very way you think to save all , you may loose all . besides sir , let me tell you , light is sown for the righteous ( though is is a dark time now ) and joy for the upright in heart . nay , and this precious seed is sown ( as i could shew you ) in this present dispensation ; but i am in haste : what do you say to these things ? will you return ? apost . i dare not sir , at present . godli . well then , i see you love the world above christ . i have but little more to say unto you ; but sir , what man in his right mind , would to prevent a few sparks , leap into the fire , or to save his hat , lose his head ? alas , whilst you seek to save your estate , you are like eternally to loose your poor soul. apost . well sir , trouble not your self ; i will talk no more with you ; farewel . godli . adieu then poor deceived soul away he went as fast as he could go towards the great city babylon . godliness having thus parted with him , at last he met a man travelling into the town religion , being not very rich nor very poor , but in a middle state , between both ; and he lookt as if he had a mind to take up his dwelling in this place ; for he enquired where he might have a convenient house ? godliness was much pleased with this person , because when others were hasting to leave the town , he was hasting into it ; besides , he had a very serious countenance . now he had no sooner setled himself in a habitation , but godliness knocked immediately at his door , not doubting now but he should find his sweet friend consideration . farewel , farewel , thou monster of mankind , look east and west , see , see , if you can find a man who may with this sad soul compare : will he return ? or if he does , is there a ground to hope repentance he may meet , who treads the truth , nay jesus under feet ? can any man on earth ere come to be a full , compleat and just epitome of sin and wrath ? o then sirs this is he . who turns his back on christ , to babel flies . he unto falshood cleaves , the truth denies . chap. xi . shewing how godliness coming to one thoughtful's house , found there his friend consideration , whom he had a long time sought for , also the great opposition consideration met withal . godliness peing not without hopes of finding serious consideration ( for so sometimes he is called ) in or near this place , chanc'd to knock ( as you heard before ) at a mans door , who was newly come to dwell in the town religion . now this person formerly ( as it appears ) had been a very great enemy to true godliness , having liv'd a grievous loose and profuse life , and like the poor prodigal , wasted all his chiefest substance . godliness had not long knock'd and called at his door , before he listned to him , and spake within himself to this purpose ; who is this that is come to my door ? sure , said he , this is a voice different from any i ever heard in all my life ; and he doth not knock also as others use to do ; at last he cried out , who is there ? who is it that is at my door ? your name sir. godli . soul. christ is at the door ; and i his noble and renowned off-spring true godliness . dost not remember that word , behold i stand at the door and knock , &c. sir , now i will ask you the like question , pray what is your name ? i hope i am come to the right door . he told him his name might very well be called loose and ungodly prodigal ; for ( said he ) i have hitherto lived a very wicked life ; but some call me of late thoughtful , because i am ( blessed be god ) newly come to my self , by thinking upon my latter end , and the evil of my former waies . godli . but why dost thou chuse to take up thy dwelling in this village now , when so many are going out ? thoughtful , sir , 't is because i hear it is the best town in all the country to secure a man from danger in evil times , provided i can but get a place in one of its strong holds in the heart of the town ; for i have heard there is no safe dwelling at the towns-end , no nor any where in the subburbs . besides , i was told lately that babylon , where i have dwelt till now of late , wil suddenly be destroyed : i do it indeed to save my own soul ; i am sir , desirous to find out ( if it may be ) where true peace , happiness and eternal felicity is to be had ; for i see they are not to be found in those paths i formerly walked ; i mean , in the waies of riches , honour , and the pleasures of this world. godli . i commend thee honest thoughtful ; thou hast done wisely , and like a considerate man ; prithee let me come in and dwell with thee , and thou wilt find this poor town the safest and most secure place in these dangerous times , in all the world . sir , i have wandred about a long time , travelling from place to place to seek for one whom i bear much good will to but hitherto i have not found him ; his name is consideration ; and many things more he said to make him in love with true godliness . upon this , consideration , who , it seems was within , whispered thoughtful in his ear , and said , this is he that can alone make thee happy , if he be readily , sincerely and heartily embraced and entertained . is it not good for thee to muse upon the worth and excellent nature of thy soul ; thou art made a man , and therefore for a nobler and higher end and employment ( sure ) than eating and drinking , sleeping and playing , and wholly to mind thy trade and seculiar affairs , and to enjoy sensual pleasures ( a happiness which beasts arrives to as well as thee ) for this glorious soul which lies in thy bosom , is capable of knowing god , and of enjoying union and communion with him for ever , so that all those who suffer the honours , profits and pleasures of this world to take up and engross their hearts , go astray , and err from the great end of their creation . alas there is nothing doubtless can fill the desires of thy soul , or be its summum bonum , but god himself : thou hast hitherto suffered thy affections and desires to run after whatsoever thou couldest think might yeild thee true felicity ; but it is evident there is nothing thou canst find here below , that can satisfie thy thirsty and ever-craving soul. riches , which sometimes thy heart hath been so much set upon , cannot be thy summum bonum , or chief happiness ; for they are uncertain , fleeting , and variable things ; and let a man have never so much of them , yet he is still craving and desiring more , so that 't is as solomon saies , he that desireth silver , shall not be satisfied with silver . secondly , honours are of like nature ; and besides their vanity , they depend on the minds , will and humors of men , who are changeable and unconstant . thirdly , pleasures and voluptuousness , they are common ( as i told thee ) with beasts as well as men , and also have annexed their sting and discontentation when they are past . besides all this , consideration , to induce him to open to true godliness , bid him ask his soul where it was , what it was a doing , and whither it was a going ? first , he endeavoured to shew him where his soul now was , and made it out by the help of gods word , that it was in the gall of bitterness , and in the bond of iniquity , being under the law , and curse of god , both in respect of original and actual sin ; he having not yet clos'd with christ , nor received true godliness . secondly , then as to what he was a doing ; he bid him see if he did not neglect that one thing needful . have you , said consideration , made religion your chief business since you come to live in this place ? have you not rather spent too much of your time about notions and airy speculations ? thirdly , whither are you a going ? said he : are you fit ( being well prepared ) to die ? are you a going the way to heaven ? sure that cannot be , unless you receive true godliness ; for i have heard that he consists in a right faith , as well as in a holy life . oh what cost , labour , pains , means , motives and arguments hath god used to make men sensible of the everlasting interest of their souls , and to engage them to a serious preparation for another world. and this serious preparation must necessarily be a through work of regeneration , faith and spotless conversation ; for the nature of the means ( saith he ) must ever be suitable and agreeable to the nature of the end. and heaven being a holy place , nothing but perfect holiness reigning there , so it was impossible to enter into it hereafter , without a considerable progress was made in holiness here ; and that it was not to be thought a man could reach to the highest step of a ladder without ascending the lowermost first . who ( said he ) ever hoped for a crop of corn without sowing any ) or expected to reap wheat , and sowed nothing but tares ? he laid also before him the nature and holiness of god , his infinite hatred of sin , and great severity against all unbelieving and impenitent souls , together with the perfect knowledge he had of the hearts , thoughts and waies of the children of men ; together with his dreadful judgments , commands , threats , and precious promises . he brought to his mind also the evil of sin , shewing him what an abominable thing it was for men to seek to please , obey , and do the will of the devil , and offend , disobey , and cross the will of god. nay and he began to speak of the excellency of true godliness also , and what he should gain by embracing him , and letting christ , and the spirit of christ , christ and the grace of christ , christ and true godliness reign in his heart . nay , he had so much to say , that had he not been opposed and basely obstructed ( with some other help ) thoughtful had presently opened the door to true godliness : but alas , on a sudden there was great disturbance in the house , and poor consideration went to the walls , and was almost utterly expelled his tabernacle . now the enemies he met with , were these ; difficulty , sloth , deficiency , security , danger , worldly cares , and carnal company : these and many other enemies appeared to obstruct and hinder consideration about this great and importunate business of opening to true godliness . first difficulty spake after this manner ; sir ; do not trouble your self to study to find out these great mysteries of religion and godliness ; for it is a work too hard and difficult for you to understand ; there is nothing in the world that is more abstruse and mysterious ; therefore to muse upon them , would be lost labour . sloth told him , it was a laborious and toilsom work , and 't would be great wearisomness to him , if the difficulty did not make it impossible . deficiency said , he was a man of a weak understanding , and those things were matters for the learned and most knowing men of all to study ; nay , and that many of them too , notwithstanding all their profound learning , proficiency and skill in the tongues , could hardly attain to the right knowledge of them . security endeavoured to make it appear his condition was very good and safe now , and that he had religion and godliness enough , without troubling himself further , and that he exceeded in holiness many men that had lived long in that town . moreover he told him that he had followed the counsel of consideration too much already . danger spake to several things : 1. that to give place to him , would let in his enemy melancholy , which might endanger his life . do you not see ( saith he ) how uncomfortable this fellow consideration hath made many brave men , causing them by thinking upon their latter ends , to hang down their heads like a bull-rush , fold their arms , and spend their daies in tears and weeping ; hearken not to him , for he will certainly infuse sad thoughts into your mind , and give you nothing but gall and vinegar to drink . 2. he said moreover , consideration had made many men go besides themselves ; and if he did adhere to him about this affair , he would be distracted . 3. he insinuated also , that if he did seriously muse upon this matter , or give place to consideration , so that godliness came to be let in , he would be undone , and utterly ruin'd , the times were such . worldly cares proved as great an enemy to consideration , as any of them ; for he could not seriously muse or think upon eternity , or the present condition his poor soul was in ; he was so hurried in his mind about the affairs of this life ; nay , no sooner at any season that he set himself to ruminate or ponder them in his mind , but worldly cares would expel and drive such thoughts away . old companions , and carnal company did greatly abuse consideration , by endeavouring to make him out of love with a virtuous life : these labour'd to fawn him into misery , and tickle him into an eternity of torment ; they turn'd religion and godliness into a jest , and made the precepts of the gospel matter for railery , and told him that those men that seemed most serious , were the most seditious , and that their profession savoured of nothing but of pride singularity and hypocrisie . now after they had spoke their pleasure , and almost silenced , nay quite routed poor consideration ; his mind was so fill'd and hurried about many things ; which godliness , though not yet let in , over-heard , and presently took them all up , and answered them one by one . and first , he spake to this purpose ; honest thoughtful , i would not have thee to be discouraged by those ill-bred fellows thou hast within to slight poor consideration ; for he is thy very good friend , and as able a counsellor as most in this town . moreover , very great inconveniences also have alwaies followed those who have unadvisedly gone about to slight and contemn him . nay , i must tell thee , most of all those great miseries and heavy judgments that have befallen nations , cities , towns , churches , and particular souls , hath been occasioned through their great neglect to hearken to consideration : this was the cause of israels ruine of old : god by his merciful providence sent to them by his prophets , to advertise and warn them of their perilous estate and condition by reason of their sins , and not only told them of their imminent danger thereby , but also revealed the true causes thereof , and how they might easily provide remedies for the prevention of it ; but they refused to lay it to heart , or give way to consideration about it , which made jehovah to bewail their future misery after this manner ; o that they were wise , that they understood this , that they would consider their latter end ! among other causes of their dismal calamities , none is more general , or often alledged than the lack of consideration ; and 't is through this means , as by a common snare and deceit of the adversary , most men fall into sin , and reject me , and are holden also perpetually in satans bonds , to their destruction and perdition , men go on in their abominable lusts , pride , oppression , excess of riot , drunkenness , and all manner of debauchery , without considering what the end of these things will be : wo unto them ( saith the lord ) that rise up early in the morning , that they may follow strong drink , and continue until night till wine inflame them ; and the harp and viol , the tabret and pipe , and wine are in their feasts ; but they regard not the work of the lord , neither consider the operation of his hands . their cursed lusts , and beastly sensuality brought them to neglect consideration , and inconsideration brought them to the pit side or brink of hell. propterea captivus ductus est populus meus , quia non habuit scientiam , saith god in the same place , by the prophet ; therefore , and for this cause is my people led away captive , &c. for they have no knowledge , no understanding of the time to come , no consideration of their danger . he that will not lend an ear to consideration , renders himself little better than a brute ; and what follows this folly and madness ? therefore ( saith the holy ghost ) hell hath enlarged her self , and opened her mouth without measure , and their glory , and their multitude , and their pomp , and he that rejoyceth shall descend into it . a brutish man knoweth not , neither doth a fool understand this , when they wicked spring as the grass , and when all the workers of iniquity do flourish : it is that they should be destroyed for ever . the oxe knoweth his owner , and the ass his masters crib , but israel doth not know , my people doth not consider . negligence , carelesness , ignorance , and want of consideration , as it brought jerusalem down wonderfully , so it hath been the bane and common perdition of unthinking and wretched man from time to time , and will be yours , if you hearken to these evil enemies of your soul , and suffer consideration to be expelled your tabernacle : why at this day are there so many people who drink up iniquity as the fish drinks water ? that commit all manner of sin , all outrages , all injustice , all turpitude , treading down the poor , and contemning ( me . ) true godliness , without remorse of conscience , or dread of god's wrath and fearful vengeance that doth pursue them ; but for the lack of consideration of that which is like to be their reward and punishment for all their abominable doings in the end ? thus saith the lord , consider your waies ; consider your doings . consider this ye that forget god , least he tear you in pieces , and there be none to diliver you . i but they will not consider it , nor lay it to heart , they will not know in this their day the things that belong to their peace , but inconsiderately put the evil day far away , and harden their hearts against god , provoking ▪ him to draw his sword , and cause his hand to take hold of judgment ; for nothing doubtless can be more intolerable in the presence of the almighty , than this iniquity ; sith he hath published his law , declared his pleasure against ungodliness , charging all to bear it in their minds , to ponder it in their hearts , to study and meditate upon it both day and night , at home and abroad , when they rise up , and when they lie down , to make it their cogitation and rumination continually , &c. and o that men should ever , notwithstanding all this , contemn it , and make it no part of their thoughts , but rather flee the knowledg thereof : god makes his complaint and denounceth judgment , but no man ( as the prophet jeremiah sheweth ) will enter into consideration , nor mind why the land mourns ; none cry out , what have i done ? all men , alas ! are set upon their own courses , and run on in the same with as great vehemency and fierce obstinacy , as a fierce armed horse into the battel , when he hears the trumpet sound . come thoughtful , consideration , if thou adhere to him , will learn thee to know god and thy self , and to find out the miserable condition thou and all men are in by nature : he is the key that openeth the door for me to enter the innermost room of thy heart ; though it is true , he cannot open it without help : nay furthermore , he is the looking glass , or rather the very eye of thy soul , whereby thou maist veiw thy self , and see what a condition thy soul is in ; hereby thou maist espie thy debts , thy danger , thy duties , thy defects , thy safety , the course thou dost follow , the company thou dost keep ; finally the place and end whereunto thou drawest ; nay he will give thee a view of all gods proceedings and dealings with men ever since the creation of the world , the reason why god sent his son , his gospel , his spirit , his servants , and takes so much pains to bring men to salvation . nay , and thou also by his help maist find that all the means god uses , to bring thee to a true sight and sence of sin and wrath , and to recover thee out of thy fallen estate , will prove vain and ineffectual to thee ; let therefore the consideration of the danger thou maist escape through harkening to him on the one hand , and the great advantage thou maist receive on the other , together with the absolute necessity of nourishing and cherishing of him , and standing up for him ; if thou wouldst be happy , engage thee not to be discouraged to incline to him , nor regard what any speak against him , for he will cause thee to hear glad tidings ; nay , and be in part an instrument to let me in ; which if thou dost , i will bring thee acquainted with god and jesus christ , nay help thee to a room in his heart , and lead thee into union and communion with him , and give thee much glorious light , yea , and help thee to pardon of sin , peace of conscience , and joy in the holy ghost , and make thee a son of god , give thee a place in the heavenly family , feed thee with the bread of life , cloath thee with glorious robes , which sparkle like diamonds , yea , make thee rich , rich in faith , in knowledg , in experiences , truly rich , alwaies rich , eternally rich ; yea and set a crown of glory upon thy head , make thee an heir of heaven and earth ; thy renown also hereby will be great , thou shalt have angels to guard thee , christ to serve thee , god to honour thee . o love me , who would lead thee into christ's bosome , and cause thee to sit in heavenly places , make thee to triumph with seraphims , and sit down with thy glorified redeemer upon the throne of god for evermore . is it possible such a friend should fare no better than my great master , have no place where to lay his head ? is it possible men should deal with me and my poor friend consideration as the inhabitants of sodom did deal with the three heavenly messengers that entred into lot's house , viz. quarrel with us , abuse us , and offer violence to us , shew their spleen against us , who seek to preserve them from being consumed , and who whilst we are with them , stay the hand of heaven from falling upon them , the hand of the destroying angel , that they perish not , and endeavour to make them for ever happy , possessing all true felicity , and free them from all misery . does not every man desire after that which is good ? was ever any man in love with torment ? is it not every ones interest to study how to prevent it ? why then sure , thoughtful , consideration cannot but have thy affection , unless thou dost contemn rivers of pleasure , inconceivable glory , even the inexhaustible riches of both worlds , and chusest rather anguish , death , hell , and sulphurous smoke and flames for thy portion . and now to take off what difficulty saies against entertaining of consideration , he basely insinuates , that to muse and ponder upon the great concerns of godliness , and another world , is a hard and difficult work. whereas to undertake great and hazardous , and dangerous atchievements , for worldly advantages , this is notwithstanding presently undertook ; men do not care how difficult the work is if it be but profitable ; and shall this be a stumbling block in thy way ? what will not men call difficult , if they have no mind to it ? how should some houses be built , bridges over great rivers be made , fields be sowed , and dangerous voyages to sea be undertaken ? shall the carpenter say , o 't is difficult ; and the husbandman say , o 't is difficult ; and the mariner say , 't is difficult , and so lay it all aside ? nay , is it not sad that bloody papists , and other wicked enemies of the gospel , should not think any thing too hard and difficult to undertake to suppress and destroy godliness ? and yet many who profess a love to me , do not care to encounter with small difficulties about consideration , how to entertain and embrace me , though it be their only business and chief interest in all the world. were a man's house on fire over his head , and he like to be burn'd , would not he think of wayes to get out , because it was a difficult work to do ? 't is not because considerations about heaven and happiness are so hard and difficult ; but because men have no will nor love to these things , other things are more in their affections . besides , the rarest things are not obtained but through great difficulty . what hazzards do men often run for honour and worldly riches ? oh! what projects and contrivances do they find out ? and wilt thou desist this work because it is difficult . consideration ( saith one ) that spotless virgin , that joy of angels , that envy of devils , that off-spring of god ; the ladder whereby men climb to heaven , is thought hard , though nothing be more easie ; 't is a thing portable , and 't is alwaies to be had ; it s alwaies in season , alwaies at hand , alwaies in call , no burden in a journey , no load in a voyage ; men may carry it with them where ever they go , when they travel abroad , when they stay at home , when they sit down , when they rise up , they need not go beyond sea to fetch , or envolve many books to be masters of it ; they need not sail to the antipodes to compass it , nor dig under ground to find it ; they need not to ransack the indies to inrich themselves with it ; they need not sell their lands and houses to purchase it , nor run the hazzard of sword and fire to secure it ; they need not clamber mountains to possess it , nor wade through rivers to inherit it — strong stupidity ! men do not think it hard to carry talents of lead , or mountains of sin on their backs , and yet they think consideration difficult , who like a faithful friend , would tell them how to be rid of that load that will , except they get faith in christ , or receive true godliness into their hearts , sink them down into the lowest pit ; they do not think it hard to dig into hell , yet they think consideration hard , who would teach them a way to quench that fire ; they do not think it hard to be oppressed by a bloody usurper , and yet they think consideration hard , which would help them to shake him off . o fools and slow of heart ! they that have courage to meet an army in the field , and have confidence to laugh at the glittering spear and shield , they that have courage to plow the sea , to face the mouth of a canon , to stand a volley of shot , to fight duels , to endure the noise of guns , to hear the clashing of swords and spears , and lie on the cold ground many nights together , to have an arm or leg cut off ; have they courage to do all this , and shalt thou think consideration about these great things too hard for thee ? contemn the thoughts of being overcome by this deceitful and timerous fellow difficulty . secondly , as to what deficiency says , that thou art a man of a weak understanding ; alas , thou canst perceive that gold is better than glass or rattles , and that pearls are better than pebbles ; thou art able to perceive thou art mortal and must die , and dost know when a bone is broke , 't is good to have it set ; and that food is good for thee when thou art hungry ; and that 't is good to get clothes on to hide thy nakedness , and art not able to consider the need there is of food to feed thy soul , and clothes to cover the nakedness of thy soul ; and that it is good to get grace to enrich thy soul. art able to find out how grievous 't is to be cast into a furnace of fire ; and canst not think that 't is worse to be cast into a fire that cannot be quenched ? nay , and have not weak and simple ones in their own eyes , and in the eyes of others too , attained to the skill of consideration about their eternal state , nay and have wonderfully outdone the wise and learned ones of the world in it too ; knowledge is easie unto him that hath vnderstanding . wisdom gives subtilty to the simple , and young men knowledg and discretion . when wisdom entreth into thine heart , and knowledg is pleasant to thy feet ; discretion shall preserve thee , and understanding shall keep thee . thirdly , as for what sloth saith , thou hast cause to abhor him , for he is a beggerly villain , and deserves to be drove not only out of thy house , but out of the town and world too , for he never did any man the least good ; cast him out as a vagabond : how now thoughtful , wouldst thou not take pains ? remember the sloathful person shall beg at harvest , and have nothing . through his means , and idleness his brother , thy house is ready to fall through , and thy vineyard is grown all over with thorns and nettles ; and yet he would not have thee consider thy danger till 't is too late to escape it . oh how many have lost their souls by this bloody wretch ? what good comes of idleness ? besides do you not see how the men of the world hate him ? they will not hearken to him , but will in despight of him consider of fit waies and means to get bread to eat , and clothes to put on ; nay , and seek out through great industry rare projects to get store of riches ; and wilt thou be drawn away by him from thinking on the ready way to be made rich , great and renowned for ever ? 't is the diligent hand that hath the promise : thou must seek for wisdom as for silver , and search for her as for hid treasure . nay , and do not think neither , i put too great a burden upon thee , for thou maist perceive thou needest not to take greater pains about this inestimable jewel , than the men of the world take to get the perishing things of this life ; nay , if men did bestow half the labour about the good of their souls , as they bestow about getting the world and providing for their bodies , what happy creatures might they be ? fourthly , as touching what that timorous faint-hearted fellow danger laid before thee , in respect of letting in melancholy ; this is a meer deceit , for there is a vast difference between serious consideration and destructive melancholly , a man is not therefore sad because he will not swear , rant , whore and be drunk . consideration will let thee see that those men who are taken so much with vain sports and merriment , have the least cause to rejoyce of any men in the world . jollities are , as one observes , much like attila's nuptials , whose wedding-day proved his funeral . who would hazzard an eternity of joy for a moments time of vain and empty pleasure ? none can rejoyce so heartily as he that hath god for his portion , and hath his name written in heaven . consideration will let thee see that whatsoever vain men may say , prate and boast of touching joy and pleasures , yet there is no delight and felicity like that which is found in the waies of true virtue ; that goodness is the best security , and that the joy of the whole earth is mount sion , that in this garden are the sweetest roses , the most odoriferous flowers , the most fragrant plants , roses , which have no prickles underneath ; ( not like carnal delights ) whose flowers fade and wither away ; nor like the frotthy mirth which the laughter of fools affords . consideration would let thee see that those serious persons who look dejected and melancholly to a carnal eye , have joys within , which no stranger intermeddles with , and as little as they make of chearfulness , yet they carry in their breast that which can make their life a perpetual jubilee . 2. they are fools that account the life of a christian madness , and his inward peace an aiery fiction ; none is such a phanatick as he who cherishes a serpent in his bosome , that will certainly sting him to death , who never sows , yet thinks to reap a good crop at harvest ; that may have glorious robes to cloath him , and yet values his own nasty rags above them , or else chuse to go naked ; who hates , and seeks to destroy his best friends , for the sake of whom he is not destroyed ; who thinks to go to heaven , and yet walks the direct way to hell. can there be greater madness than to prefer a stone before bread , or feed upon husks with the swine , when there is all good things to be had if they would but seek out for them ; can there be greater madness than to value a base lust above god , christ , and eternal glory ? 3. whereas danger tells thee ( to obstruct consideration from opening to me ) of the evilness of the times , and that if i am let in , thou wilt be undone , know then if i am kept out , there is no way to escape , but ruin'd thou wilt be ; no danger like soul-danger ; he can never be undone that hath god for his portion , and heaven for his inheritance ; lose thy soul , and what hast thou more ? and unless thou consider the sooner , and open to me , thou canst not save it ; for without holiness no man shall see the lord. fifthly , worldly cares i know hinders my dear friend consideration as much as any thing ; he would perswade thee thou hast no time to think on god nor godliness , having a trade to follow , a family to provide for , &c. but shall those things hinder thee from thinking of any thing else ? is there not one thing more needful ; viz. to make much , or seriously think on me , and of the concerns of thy soul , when thou art at work , or about thy secular affairs , when thou goest out , and when thou comest in , when thou liest down , and when thou risest up ; thy heart may be with god , when thy hand is otherwise imployed : true , if the world is got into thy heart , there can be little room for consideration nor true godliness ; a continual hurry of business puts out the eye whereby it should reflect upon it self : but shall the earth keep out heaven , and the prince of darkness shut out the prince of light , and briars and thorns choak the good seed ? shall worldly cares and business be thy chiefest guests , whom thou biddest welcome ? and shall christ stand at thy door as a neglected stranger ? shall thoughts be cherished about getting the world , and serious consideration be crushed , who would put thee in a way how to get heaven ? but remember this , he that has no time to open to christ here , christ will find no time to open to him hereafter . can the world help thee to peace and pardon on a death-bed , or riches deliver thee in the day of wrath ? sixthly , as to what thy old companions lay before thee to render me odious , if thou mind or regard them , adieu for ever : they that hate seriousness themselves must needs dislike it in others ; these are the devils agents , whom he sends abroad into the world to deflowr virtue ; these are his factors , by whom he draws men into eternal chains of darkness ; these strive to put me ( true godliness ) into a wolves skin ; then set all the dogs in the town upon me . this age hath bred more monsters of wickedness than many ages before it . shun keeping company with these scoffers and contemners of true godliness , for the lord's sake . as thou art come into the town of religion , so let the truly religious be thy companions , who will instead of hindring , help serious consideration . what ground is there to think a man should mind the true interest of his soul , that keeps company with persons who makes a sport and maygame of serious consideration ? he that would keep his garden and precious flowers securely , must be sure whatever he does to keep out the hogs . what is he that keeps company with sinners , but a companion of sinners ? and society in sin strangely takes off from the heinousness of it : also men may judg of a person by the company he keeps ; as is a man's company , such is the man , and as is his company here , such it is like to be hereafter . o how do sinners harden one another in waies of wickedness ! they think there is some comfort in having associates in misery . they dare to sin more freely ( as one observes ) when they are in company , being afraid their single valour will never be able to duel gods wrath ; they hope god will not damn a multitude of his creatures together ; as if the number of sinners could move the almighty into compassion ; and if they perish , they think , nay sometimes speak it , they shall fare as well as their neighbours ; 't is a hard thing indeed , thoughtful , to be serious in such a lascivious age as this is ; a wicked man as he poisons the air in which he breaths , so he pollutes the age in which he lives ; 't is bad lodging in that house where god himself refuses to dwell ; with the froward thou wilt soon learn frowardness : who can touch pitch and not be defiled ? but 't is better to be contemned for virtue by men on earth , than to be condemned for vice by the god of heaven ? what sayst thou now thoughtful ? shall consideration prevail with thee to open the door to me ? he stood and paused a while , and had a great mind to embrace him ; conscience being quite brought over to joyn in with him ; and now consideration was hugg'd by thoughtful with great joy , and all those other enemies seem'd quite vanquished ; but lo on a sudden new enemies rose up in his house , and made strong opposition , and strove to keep godliness out , though consideration was kindly embraced ; for he like david , thought on his waies , and began to turn his feet to keep god's testimonies , and with the prodigal , being come to himself , resolved to go home to his fathers house . chap. xii . shewing how poor thoughtful , though he had embraced consideration , and was resolved to receive godliness into his house , was hindred by one old-man , wilful will , carnal affections and apollyon ; also shewing how he met with his good friend laborious , who did what he could to help him , but had not prevailed , had it not been for another who came in to his assistance . thoughtful having with much joy and gladness embraced consideration , and most bravely overcome the snares and impediments , those adversaries ( we mentioned before ) laid in his way , was now resolved to receive true godliness , and speedily close with jesus christ ; but lo ! on a sudden , other enemies ( that seem'd to lie still in his house before ) rose up and made strong opposition against his entertaining this new guest : but a he met with fresh opposition from other enemies , whose names were old-man , carnal affections , and wilful will , all stirr'd up by the envious and black prince appollyon , and other powers of darkness , so he had by the means of consideration , and the light of god's word , some new friends to help and assist him ; their names were conscience , informed judgment , alias enlightned vnderstanding . now apollion being in great fear that thoughtful , by the help of consideration , conscience , and enlightned vnderstanding , would embrace true godliness , rose up in great fury , and spoke to the rest of the infernal crew to this purpose ; most mighty pow'rs , who once from heav'n fell ! to raise this throne and monarchy in hell ; bestir your selves with speed , or all is gone , for thoughtful hath almost the battel wone : 't is hateful in my sight to think that we should by this thinking thoughtful worsted be ; shall godliness , that cursed foe of ours prevail against all hells infernal pow'rs ? i swear in spight of heaven it shall not be — and presently he rose from of his seat , ready to burst with rage and malice great , and cast a terrible look on thoughtful , who stood musing still , but knew not what to do ; at this another fiend stept in and said , let ne'r a devil of us be afraid ; lo , don't you see th' unwary wretch doth lie ope to your arms in great security . what though some ground is lost ? we 'll seek about to find some way to keep this traveller out . we in the house have a strong party yet , who in our bands keep his unwary feet : but sad it is the wretch such light should see , as to perceive his woeful misery . we must bestir us , and give new directions , and by all means keep fast his souls affections . affliction still by old-man is directed , and wilful will to us is well affected , let us pursue our present enterprise with all the power and craft we can devise . this consideration hath the mischief done , whom i do wish all plagues to light upon . appollyon and all the powers of hell having thus combin'd together , to find out new waies to prevent thoughtful from receiving true godliness , endeavoured to stir up old-man , and his cursed darling carnal affections , to do what they could to place his mind and thoughts upon the perishing things of this life : which being done , this put poor thoughtful unto a stand ; one while he was resolved to open the door , but then on a sudden his heart was captivated with the pleasures and delights of this life , which came to pass by reason his affections were not yet throughly changed , nor the evil qualities of his soul removed ; for old-man had grievously corrupted all the powers and faculties thereof , which godliness ( who with patience waiting still at his door ) perceiving , asked him what the matter was he did not let him come in . thoughtful answered , he was hindred by a base fellow that he had got in his house . upon this , godliness and he fell into a serious discourse again . godli . who is it thoughtful , that obstructs my being received ? thoughtful , his name is old-man . godli . he is indeed i know my grand enemy and hath been near this 6000 years ; ( for so old this villain is ) and there is not one in all the world , that has done me more wrong , to tell thee plainly , than he and his cursed daughter carnal affections . thoughtful , ay sir , but i find also one wilful-will is utterly against your coming in ; lord what will become of me , i know you are a person worthy of entertainment ; and o who am i that you should come to be guests to such a vile and unworthy wretch . godliness , nay , thoughtful , i do not stand alone , but here are others waiting at thy door to come in with me also , who are persons of no mean quality . thoughtful , others pray , who are they ? godli . why here is my father the eternal jehovah , with jesus christ , the prince of the kings of the earth , and the holy spirit , rev. 3.30 . thoughtful , lord , what shall i do ? o infinite and admirable grace and condescention ! god and jesus christ , and the holy ghost at my door , and i not let them in , o this is an amazing consideration ! godli . nay thoughtful 't is so , and more i must tell thee , they have been waiting here a long time , even ever since i came first to knock at thy door , and i told thee so too , but i perceive thy memory proves false to thee ; likewise , he is doubtless misled by that base old-man ; but if thou dost not open to me the sooner , they will leave thee , for they never come into any man's house who keep their doors shut against true godliness . why dost not knock the old-man down , and lay him a bleeding , 't is not enough to cry , what , lord , shall i do ? but thou must shake off that lazy fellow sloth , and like a brave and couragious soul acquit thy self . thoughtful , alas , what can i do , this old-man is too strong for me , and wilful-will is a very stubborn fellow too , i am no match for them . godliness , why , i will tell thee , there is one in thy house that will help thee , if thou hearken to him . thoughtful , what is his name sir ? godli . his name is conscience . thoughtful , sir , i know him very well , he has since his eyes were opened been a very good friend to me . but for a great while he lay in my house as one dead , and i found his eyes almost quite put out by that cursed old-man ; but all that he can do is not sufficient without further help . godli . thou saist right thank enlightned vnderstanding for that ; consideration , by bringing thee to read and hear god's holy word , opened his eyes also , but is there never another friend of mine in thy house , who can lend thee a little assistance in this time of need . thoughtful , alas sir , who have i else that can do any thing for me , for my house is full of cursed adversaries ; never was a cage fuller of unclean and hateful birds , than my house , i mean my heart , is full of base and filthy enemies to true godliness . godli . thou saist right , i believe thee poor thoughtful ; but prethee see if thou canst not find a friend that i dearly love , and have a long time sought for . thoughtful , pray sir , who is that , tell me his name . godli . his name is endeavour alias laborious , you can't thoughtful , imagine what great things he hath done at a dead lift ; o , i love him dearly , he helpt noah to build the ark , and jacob to get the blessing and to wrestle with the angel , and to prevail too ; and solomon to build the temple , consideration , 't is true , caused david to think on his waies , but it was endeavour that turned his foot to keep god's statutes ; consideration also brought the poor prodigal to his right mind , but it was my friend endeavour that sent him home to his fathers house ; 't was he that made him find his feet ; nay , i could tell thee , i have taught him to get many a blessing by prayer . prethee who was that got the three loaves in the gospel , was it not this importunate laborious ? was it not he likewise that made the poor widow to prevail with the unjust judg , to avenge her of her adversary ; nay , in a word , the promise of god is made to him , if you follow on to know the lord , then you shall know him . 't is this diligent painful person that makes men ( with god's blessing ) rich , i mean spiritually rich ; and this i must tell thee too , unless thou canst get his help , i shall never come into thy house ; i do not say , thoughtful , that he is of himself able to open the door : but the promise of better assistance is made to this my dear friend sweet endeavour , have you never read in aesop's fables of a man that was fallen into a ditch , and lying there almost drowned , he called to jupiter to help him out ; but jupiter answered , endeavour to get out , and jupiter will help thee . though 't is but a fable , yet the moral is very teachable . now what dost thou say thoughtful , canst thou find thy good friend endeavour . thoughtful , truly sir , now i , think of it , i hope , i have , but he has been here but a little time , if i have found him , and god knows too much neglected by me , for i did not understand its great worth till now . but pray wherein will he be so useful to me : what are his properties ? godli . why he commonly stirs up men to do what they can to open the door to me , he is a great enemy to sloth and idleness , causing men to watch their hearts , and keep the door of their mouths ; he makes them rise betimes in the morning to call upon god , and to read god's word , and pry into it very diligently , and also to do what they can to brydle all the unruly passions of their hearts ; he will cause thee to incline thy ear to what conscience saies , and make thee tremble at his reproofs and accusations when you sin against god , if you will but take his councel . he will also cause thee to go to hear sermons , and not to sleep when you come there , nor neglect nor slight convictions , nor be careless and remiss in any duty , and will put thee in a way to kill the old-man with all his deeds . thoughtful , o sir , this is the friend i want and blessed be god , i have found him , i am resolved to make use of his help and assistance continually . now old-man , look to your self , laborious , i hope , will do your business , and i shall quickly prevail , and open the door to true godliness . upon this he became very diligent in attending upon all the means of grace . moreover , by the help of endeavour he cut off some one or two of the members of old-man , that cursed body of sin , and prayed morning and evening , eschewing all open prophaneness and scandalous sins , and would not speak at random with his tongue , nor neglect to hear one good sermon , if possible he could get an opportunity , and became mighty just in all his dealings and commerce with men . but soon upon this apollyon , by the treachery of old-man , raised up another enemy which had almost insensibly undone him ; his name was self-righteousness , a very great enemy to true godliness ; which godliness soon perceived , and called upon him , to open the door , for it appears he had not received him yet . godli . thoughtful , what is the cause of this great neglect ? what shall i not yet be received ? o what a long time have i stood at your door , what is the matter now ? thoughtful , truly sir , i concluded now the door had been open , by the help of my good friend laborious , for i have done what he required of me . godli . no , no , thoughtful , i am still kept out , wilful will and old-man have beguiled you , and have let in another dangerous enemy , whose name is self-righteousness ; this was he that quite undid poor legalist , and will ruine you too , if you take not heed , i would not have you to slight endeavour , but not to make an idol of endeavour . if you be found in your own righteousness ; you will be lost by your own unrighteousness ; duties can never have too much of your diligence , nor too little of your dependance ; 't is not the salt seas of thy own tears , but the red sea of christ's blood must wash away thy sins . you owe the life of your soul , to the death of your saviour . if you have no better righteousness than what is of your own providing , you will meet with no higher happiness than what is of you own deserving ; you must take up duties in point of performance , but lay them all down again in point of dependance . there is as much cause to fear you now as ever there was before ▪ what will you do ? thoughtful . lord help me , what shall i do indeed ? o how are many deceived , who think it is an easie thing to be saved ; sure i shall never obtain to a state of grace and true conversion . upon this a melancholly and very dangerous fellow ( called despond ) fell upon him , and almost knock'd him down ; nay , i perceive he broke some of his bones , wounding him so grievously , that he was left a bleeding in such a sort , that he concluded there was no hope of life . at this he was wonderfully overwhelmed with trouble , and that which grieved him most of all , was , to think , that all this time , not only true godliness , but christ himself also waited at his door . godliness perceiving what a sad condition he was in , spake to him after this manner : godliness , poor thoughtful , do not give way to apollyon , that cursed prince of darkness , for 't is he who hath stirred up that cruel enemy despond to take away thy life ; that bloody villain hath sent many thousand souls to hell. come , though thy own righteousness is worth nothing , being but like filthy rags , yet christ's righteousness is sufficient to cover thee , and his blood to heal all thy wounds . your great business is to believe , viz. wholly to go out of your self , and relye upon christ's blessed merits ; and know assuredly , that that very moment you do cast your self , by a lively act of faith , upon jesus christ , i shall come into your house . thoughtful , christ's righteousness hath more worth in it to save you , and raise you up to heaven , than your own unrighteousness has weight to cast you down to hell. you say you are a great black and bloody sinner , but you can be but a sinner , and christ died for sinners , and never any threw themselves by an act of true faith upon him , but were saved by him ; alas , he died for the chiefest of sinners ; and do you not hear him say , come unto me all ye that labour , and are heavy laden , and i will give you rest . sir , he that believes not , makes god a liar , for he hath said , in his son , there is life and salvation for you , and all that come to god by him . thoughtf . o that i could believe ! my sins ! my sins ! no sooner had godliness shewed him what it was to open the door , and laid before him the necessity of faith , in order to union with god , but apollyon , with the old man , and other cursed enemies , began to cause dreadful combustions in his house ; for nothing doth the devil fear more than true faith ; and thoughtful finding it very hard to believe , wilful-will being such a stubborn , crooked and perverse fellow ; also apollyon tryed his skill many other wayes to undo him , so that he was hard beset ; but when apollyon saw none of those wayes were like to do , he laid before him the outward danger he would be in , if true godliness was embraced ; he told him , he was like to suffer great persecution , it being the portion of all who entertained true godliness , in so much that his very life might be in danger ; but godliness comforted him sweetly with many precious promises ; telling him also he had such a glorious retinue to attend him , which he would bring into his house with him , that he need not to fear any difficulty , provided that he would but let him in ; but he seeing he was not able to open the door , his enemies being too strong for him , notwithstanding his own strength : to his joy he told him , there was one friend of his , whom , if he could prevail with to come into his assistance , he would soon make the way clear , and open the door . who is that ? said thoughtful , godliness then discovered immediately , the excellency of his person , and the nature of his operations , by which he soon understood it was the holy ghost ; upon this he was not a little glad , but presently cryed out as one whose life is in danger , to god to send the holy spirit to assist him , o lord , the spirit , the holy spirit , now lord ! thus he cry'd , and presently there was strange struglings indeed , yea , such a conflict , that he never met with in all his life , judgment in the combate behaved himself bravely ; consideration was not wanting ; conscience laid on home blows , being back'd with endeavour , alias laborious ; but at last , in the middle of the battel , in comes the holy spirit , and with him faith , and some other of godliness's attendants , and the door flew open , and old man immediately went to the walls , crying out quarter , pleading his great age , but had no mercy shewed him . wilful-will straitway subjected himself ( that scripture being made good , my people shall be willing in the day of my power ) and became thoughtful's very good servant , carnal affections changed their minds , and were made heavenly , and so they abode , to his great joy , until his dying day . true godliness being now entred into his house , with his attendance , thoughtful was not a little comforted . now godlinsss's retinue , who came immediately in with him , were these following ( some of which you had an account of before ) viz. heavenly new-man , true-love , innocency , humility , sobriety , sincerity , temperance , self-clearing , faithful , excellent knowledge , blessed experience , godly zeal , filial fear , precious promises , holy revenge , vehement desire , constant supplication , spiritual indignation , christian courage , sincere aim and ends , careful , patience , hospitality , stability , charity , liberality , chastity , purity , holy sympathy , wake-man , watch-well , peaceable , harmless , gentleness , brotherly-kindness , and love-all ; besides several others of like quality and by reason these , as i formerly told you , were all great nobles , or persons highly descended , being the off-spring of heaven ; they had i perceiv'd also a most glorious attendance to accompany them ; and to the end you may know what a happy man poor thoughtful is now become , and with him every true christian , i shall let you know who they were . the first i saw was the father of true godliness , for he alwayes dwells where he dwells , and abides with this his glorious and heavenly attendance . secondly , the lord jesus christ which brought that word to my remembrance , if any man loves me , he will keep my words : and my father will love him , and we will come unto him , and make our abode with him . also the other word , i will come in to him , and sup with him , and he with me . 3. the holy spirit , for he also is said to dwell in us ; and besides these , there was , 4. justification , 5. reconciliation , 6. acceptation , 7. vnion and , 8. communion with the father and son , 9. adoption , 10. pardon of sin , 11. the image of god , 12. peace of conscience , 13. and joy in the holy ghost , 14. free access to the throne of grace , 15. a place in the heavenly family , 16. fellowship with saints , 17. the earnest and sealings of the spirit , 18. increase of grace , 19. the attendance of an innumerable company of angels , 20. divine protection or sure refuge in god , 21. a full assurance of heaven , but was a great while before he could see him , he lay hid it appears , though he came in with the rest , 22 , lastly , final perseverance but lo , i looked , and beheld a good way off , i espied another glorious train followed , in the midst of which i plainly discerned amongst others ( whose glory was so great i could not behold them ) these following , immortality , incorruption , perfection , glorious victory , heavenly triumph , the beatifical vision , rivers of pleasures , the tree of life , the king in his beauty , a white throne , mansions of glory , the holy city new jerusalem , the streets whereof were all pav'd with pure gold , a crown of righteousness , which so glistered , that it dazled mine eyes in such a sort , that could notlook downwards like some men , ever since ; moreover i saw millions of millions of glorified saints ( coming amongst the holy cherubims and seraphims and all the host of heaven ) with palms and harps in their hands , singing allelujah to god and the lamb ; they made such melody , that it was enough to ravish ones soul in such a manner , as to leave no heart nor spirit in us to the empty things of this world. now the two first glorious companies who attend true godliness here , these entred in with him immediately , and the other glories , thoughtful was sure of possessing after a few daies , so that he was wonderfully fortified against all domestick commotions , or foreign approaching dangers whatsoever ; for he could not but expect that new troubles would be raised against him both from within and without : and so indeed it suddenly came to pass ; for apollyon the cursed prince of darkness first raised up all his scattered forces which still remained within , who lurked in holes and secure corners of his house ; for particularly old-man though he was dangerously wounded , his head broke , and laid a bleeding , yet it appears he was not quite dead , yet was committed close prisoner under the charge of one of godliness his servants , called holy revenge ; and though he had a strict command to kill , him yet he saw he could not presently do it ; by which means it fell out , that in a little time he seemed to revive again ; and poor thoughtful thereby was continually plagu'd with indwelling sin to his dying day , which was a great grief to him , and an hindrance also to true godliness at all times ; and the worst of all was , this inward corruption , alias old-man , alias body of sin , getting too great power by the treachery of mrs. heart and apollyon , the prince of darkness ; for they laying before him his manifold evils , and remisness in holy duties , perswaded him that he harboured in his house an enemy of true godliness , called hypocrisie , and that he was like upon that account to lose all his hopes here , and that happiness which godliness assured him of hereafter ; and had not sincerety come in with godliness , he had been utterly undone ; but as god would have it , self-clearing , by the help of poor conscience , made it appear to him , that hypocrisie was not hid in his house , nor in the least countenanced by him ; for first , they made it out he had a general hatred of all iniquity , and did not allow of , nor connive at any sin whatsoever , by the aid of spiritual indignation : and secondly , that there was no one duty which he was convinced of , but he readily subjected to it by the help of new obedience . thirdly , that he was mighty careful of , and had alwaies ( by the help of christian watchwel ) kept a strict eye over mrs. heart whom he most of all mistrusted , and had great jealousie of . fourthly , that he rested not upon the external performance of any duty , but did all he did , to the praise and glory of god , by the help of true love . fifthly , that he was the same continually in private , which he was in publick , by the assistance of filial fear . sixthly , and that also he gave according to his ability , at all times to theology ( christs minister ) and to the poor saints ; the one by the aid of new obedience , bounty , liberality and godly zeal , and the other by the help of christian charity . seventhly , that he did nothing to be seen of men , or for vain glory sake , by the directions of holy ends and aims . eighthly , that there was done by the power of heavenly new man. ninthly , and that he was alwaies constant in his love to , and his esteem of true godliness , being as much for the work of godliness , as for the wages by the assistances of faithful . tenthly , that he did not inordinately love , nor set his affections upon the things of this life , by the help of temperance and sobriety . eleventhly , that he laboured to live a spotless life , being taught so to do by sweet purity and harmless innocency . twelfthly , that he bore up bravely in the profession of the gospel , not being ashamed , nor afraid to own jesus christ before men , by the means of stability and christian courage . thirteenthly , and that he did not faint under afflictions and tryals , by the help of blessed experience , patience , and precious promises . fourteenthly , that he was not corrupt in principle , nor led into errour , by the means of excellent knowledg . now conscience and self-clearing having thus freed thoughtful from the false charge about harbouring hypocrisie , he came to perceive what excellent advantage he had , and should receive by godlinesses noble and heavenly retinue , and hereupon he fell so in love with them , that he never would go any where , nor do any work without their company ; which apollyon perceiving , knew it was in vain to assault him any more in that sort , but being filled with hellish rage and malice against him , he raised up mighty forces and powers upon him , from without ; for first , he stirr'd up abundance of base fellows of the worser sort , to abuse him , amongst which were these following , hate-good , time-server , pride , toss-pot , outside , ryot , ignorance , belly-god , hard-heart , scoffer , please-all , love-lust , make-bate , giddy-head , pick-thank , rob-saint , temporizer , idolater , opposer , avarice , shameless , rash , highminded , lofty , sear'd-conscience , and many more of like sort , like bees compassed him about , miscalled and abused him in a cruel and unmerciful manner ; which made him wonder what the cause should be , but at last he perceived the ground and reason of it was , only because he had received true godliness . remembring that word of jesus christ , marvel not if the world hated you . and that word , they shall say all manner of evil against you falsly , for my name sake ; with the saying of the apostle , and all that will live godly in christ jesus , shall suffer persecution : at this he was somewhat troubled and cast down in his spirits , seeing nothing could be expected but that these fellows would utterly undo him ; as touching the things of this world , and tho' by the help he had by godlinesses glorious retinue , he was supported and established in the waies of grace and true holiness , yet he was somewhat disquieted in his mind ; which godliness soon perceiving , begun to consider what the cause of it should be ; but he quickly found out the reason of it ; for upon enquiry , he understood amongst all the good company thoughtful had got in his house , yet there was one ( whom godliness dearly loved , and thoughtful could not be without ) was wanting , whose name it seems was christian contentment , and also it appeared that this noble high born hero content , had been a long time a wandring about in the wilderness of this world , and to seek a fit companion to co-habit or dwell with , but could find not one . chap. xiii . shewing how thoughtful meeting with his dear friend contentment , finding now nothing wanting in order to the making his life sweet and comfortable here , and eternally happy hereafter , fell a singing allelujahs , hymns of praise and thanksgiving to god and the lamb. thoughtful christian , for so now we must call him , notwithstanding all the high and unutterable blessings , riches and honour he had arrived at by his late embracing true godliness , remained very sad and melancholy , being attended with many desponding cogitations , by perceiving not only the great distresses and troubles which his wife and children were like to meet with in this world , but also what sad , unsettled and unhappy daies he was fallen into , and of the abounding evils and horrible blasphemies which star'd him in the face where-ever he came ; together with the low and deplorable condition the church of christ and true religion was in , in this dismal hour , which godliness perceiving , told him of one contentment , whom he saw he had not yet found ; and that if he could but obtain that favour to perswade him to dwell with him , his mind would remain sweetly settled and composed , and that he would enjoy all calmness and serenity of soul imaginable , being delivered from all anxious thoughts about all present and future events of things , and undergo all crosses and harshest accidents with equanimity and acquiescence of spirit , wholly submitting unto , and being fully satisfied with the divine disposal . now this glorious , noble and renowned prince contentment had been it seems travelling from place to place like a poor pilgrim , as true godliness had done , seeking a fit resting place , but could find none ; for he had been to visit riches , but no dwelling there ; and poverty also , but found no lodging there ; with youth he could find no abode , and old age was a stranger to him ; pleasure could give him no entertainment ; honours were forc'd to say , i know him not ; he was not lodged in the princes palace , nor in the pesants cottage ; the unmarried sought him , but could not find him ' and the married wisht for him , but there was no abiding for him neither ; for none of all these states and simple conditions of men could yield perfect peace , content and serenity of mind ; but thoughtful hearing godliness speaking of him , that he was used to dwell with him , or where he took up his lodging , sent presently his old friend consideration to seek out for him , and by the providence of god it was not long before he found him ; yet for the information of my thinking reader , i shall shew the way how consideration , by the assistance of faith , met with him , and brought him home to his dear master , thoughtful christian ; and fixt companion , viz. first , consideration led him forth to ponder upon the divine attributes , providences and promises of god , he caused him to consult infinite power , wisdom , omniciency , holiness , mercy , goodness , truth and faithfulness , &c. secondly , he also stirred him up to seek for contentment by pondering upon his present state and condition . what saith he ) hath god done for thee ? thou wast in the gall of bitterness , and bond of iniquity , and god hath brought thee out , and yet not content ! thou wast a a child of wrath , and now art a child of god , yet not content ! hast thou god for thy god , christ for thy saviour , the holy spirit for thy comforter , and yet not content ! nay , doth god christ and the holy spirit , dwell with thee , and yet not content ! hast thou received . true godlinesses glorious retinue into thy house , to abide with thee , to enrich thee , strengthen thee , to comfort thee , and make thy life sweet to thee ▪ and yet not content ! are thy sins pradon'd , thy soul justified , hast thou union and communion with the father and son , and yet not content ! is thy name writ in the book of life ? shalt thou dwell with god and christ for ever ? is heaven thy inheritance ? art thou an heir of a crown and kingdom , that fadeth not away , and yet not content ! nay , let me tell thee all these things , and many more are absolutely thine with contentment . come are thou willing to possess them , to make them thy own , and to enjoy them for ever , yea or no ? if thou wouldst be sure of them , then get contentment to dwell with thee ; for godliness with contentment is great gain , 1 tim. 6.6 . it doth not say godliness without contentment , but with contentment . 't is this glorious prince it appears , who puts thee into the sure possession of all true happiness , and yet not content ! thirdly , ponder saith consideration , upon the excellency of contentment ; for a saint never looks like himself , acts like himself , acts like a person of such rank and quality , a person who hath received so many glorious and excellent graces and priviledges , but when in all conditions he is therewith contented fourthly , ponder , saith consideration , upon the evils of discontent ; oh what dishonour doth it bring unto god! what reproach to true godliness ? and what great wrong to thy own soul ! fifthly , 't is below thy christian relation , saith consideration , to be discontent : it was the speech of jonadab to amon , why art thou , being a king's son , lean from day to day ? but that was ( as one observes ) for a wicked cause ; he saw his spirit was troubled , for otherwise he was fat enough . 't is below thy relation to god , who is thy portion , thy shield , thy sanctuary , thy father . david thought it no small matter to be a son-in-law to an earthly king ; and art thou the king's son of heaven and earth , and yet not content ? 't is be●ow thy relation to jesus christ : what , art thou the spouse of christ , a member of christ , the brother and friend of christ , an heir with christ , and yet not content ? 't is below thy relation to the holy ghost ; is he thy comforter , guide , witness , strength , and art not content ? 't is below thy relation to the holy angels , who are thy guard , thy attendance , thy friends , thy watchmen ; hast thou millions of those glorious spirits to minister to thee , to fight for thee , keep thee in all thy wayes , and yet not content ? 't is below thy relation to the saints and heavenly family ; art thou brought home then to sit down with them , to partake of all the sacred priviledges of god's house with them , and to have a share in all their prayers , and yet not content ? 't is below the high and sovereign dignity thou art raised to ; art thou born from above , a prince , a favourite of heaven , an heir of both worlds , and yet not content ? sixthly , 't is below those graces , divine helps and endowments thou hast received . art thou in the covenant of grace ? has god tyed and bound himself by promises and holy oath to help thee , uphold thee , and keep thee from falling , and yet not content ? is thy eternal estate secur'd , art thou made sure of heaven and yet discontented ? lastly , consider , all thy affictions , troubles and sorrows are nothing in comparison of what other saints have met with , nay , to those jesus christ met with himself for thy sake , and art not content ? besides , are they not less than thy sins deserve ; and yet not content ? nay , and all those hard things thou meetest with god will cause to work for thy good ; and yet not content ? all the bitter things thou art ever like to meet with , will be in this world nothing but sweet hereafter and yet not content ? all thy troubles will be soon gone , they are but for a moment ; besides , they are intermixt with much sweet ; and yet not content ? nay , and all thy sorrows will be turned into joy , and all tears will be wip'd off from thine eyes , and yet not content ? no sooner had consideration laid all these things and many others of like nature before him , but lo , to his eternal joy , contentment came in , and was immediately gloriously welcomed by godlinesses heavenly retinue ; yea , it cannot be imagined what rejoycing now there was in poor thoughtful's house ; it would do also ones heart good to see how the scattered powers of the enemy were forced to fly into holes . apollyon himself was fain to pull in his horn . despond was vanquished , cursed disquiet and murmur could find no more place in his house , o this to him was the day of dayes ! upon this , perceiving glorious content with triumph was entred into his house , to dwell with the rest of true godliness's heavenly retinue , and that there was now nothing wanting to make his life life comfortable here , and happy hereafter , he fell a singing of sweet hymns of praise and thanksgiving to god. a sweet hymn of praise . 1. true godliness is come to me and with him also lo i see , his glorious train who will attend my precious soul unto the end : no day like this hath ever bin content with triumphs enter'd in . 2. i love thee , and admire thee too what work remains thou'lt help me do ; my chiefest business it is done , possess the house which thou hast won , the fruits of conquest now begin , content with triumphs enter'd in 3. what 's this ! * don 't boast what can it be ; remains there still an enemy ! have i o'er come all deadly foes , and shall this old-man me oppose ? the fruits of conquest now begin , content with triumphs enter'd in . 4. i shall i 'm sure be rid of thee , and then how happy shall i be ? when godliness in me doth reign alone with his most glorious train ; and not a foe dares once appear , o then what triumphs shall i hear ! 5. can man on earth more happy be ? i peace possess , i glory see , god and christ with me do dwell ; i 'm sure of heaven , sav'd from hell : the fruits of conquest now begin , content with triumphs enter'd in finis . books printed for , and are to be sold by john dunton at the black raven in the poultrey , over against the stocks-market , london . note , those books that are mark'd with a hand are lately printed . folio . a general martyrology , containing a collection of all the greatest persecutions which have befaln the church of christ from the creation to our present times ; wherein is given an exact account of the protestants sufferings in queen maries reign ; whereunto is added the lives of 32 english divines , famous in their generations for learning and piety , and most of them sufferers in the cause of christ , &c. by samuel clarke , late pastor of st. bennet fink , london . the lives of sundry eminent persons in this latter-age , in two parts : ( 1. ) of divines . ( 2. ) of nobility and gentry of both sexes , by the above-mentioned samuel clarke . to which is added his own life , and the lives of the countess of suffolk , sir nathanael barnardiston , mr. richard blackerby , and mr. samuel fairclough , drawn up by other hands . a large dictionary in three parts ; performed by the great pains and many years study of doctor thomas holy-oke . mr. wilson's compleat christian dictionary , wherein the several significations and several acceptations of all the words mentioned in the holy scriptures of the old and new testament , are fully opened , expressed and explained . mr. baxter's christian directory , or sum of practical theology and cases of conscience , in four parts ; treating , ( 1. ) of christian ethicks . ( 2. ) christian oeconomicks . ( 3. ) christian ecclesiasticks , or church duties . ( 4. ) christian politicks , or duties to our rulers and neighbors . peter heylin's cosmography , in four books ; containing the chorography and history of the whole world , and all the principal kingdoms , provinces , seas and the isles thereof . bishop reinold's works , containing ( 1. ) the vanity of the creature . ( 2. ) the sinfulness of sin. ( 3. ) the life of christ . ( 4. ) an explication of psalm cx . ( 5. ) meditations on the sacrament of the lords supper . ( 6. ) an explication of the 14 th . chapter of hosea . ( 7. ) a treatise of the passions and faculties of the soul , in a collection of 30 sermons , preached on several solemn occasions . dr. horton's 100 select sermons upon several texts of scripture , fifty upon the old testament , and fifty upon the new. a book of singular vse for divines . mr charneck's discourses upon the existence and attributes of god. mr. richard hookers ecclesiastical polity , in 8 books ; compleated out of his own manuscripts : with several other treatises by the same author , and an account of his life and death . esquire felthams resolves , divine , moral , political , the 10 th . impression , with new additions both in prose and verse , not extant in the former impressions . reinholds triumphs of gods revenge against the crying and execrable sin of murder , expressed in 30 several tragical histories ; the sixth edition , carefully corrected : to which is added gods revenge against the abominable sin of adultery : illustrated with several sculptures . dr. littletons sermons , preached mostly upon publick occasions , with a table to them . the history of the life , reign and death of edward the second , king of england , lord of ireland , with the rise and fall of his great favorites , gaveston and the spencers . sanders physiognomy , chiromancy , metoposcopy , with the symmetrical proportions and signal moles of the body . richard baxters catholick theology , plain , pure , peaceable , for pacification of the dogmatical word warriors , in three books : containing , 1. pacifying principles . 2. a pacifying praxis . 3. pacifying disputations . opus historicum & chronologioum , per d. robertum baillium . the history of the execrable irish rebellion , trac'd from many preceding acts , to the grand eruption , october 23. 1641. and thence pursued to the act of settlement , 1662. dissert●tio de scientia media , tribus libris absoluta autore gulielmo twisse , s. theolog. doctore . dr. cudwor●hs true intellectual systeme of the universe , wherein all the reason and philosophy of atheism is confuted , and its impossibility demonstrated . philip's new world of words , or general english dictionary , useful for the adornment of our english tongue . dr. owens excercitations on the epistle to the hebrews , concerning the priesthood of christ . dr. ingelo's bentivolio and vrania , in six books ; the fourth edition , with large amendments . dr. pagit's christianography , or a description of the sundry sorts of christians that are in the whole world. caryls exposition upon job , in two volumes , in large folio . bakers chronicle of the kings of england , to the reign of king charles the second ; with a continuation of that chronicle to these present times . the works of isaac ambrose , containing his prima , media & vltima ; with several other useful things , &c. riverius his general practice of physick ; a book of singular use to all that study physick . clelia , a romance , ( comprehended in a thick folio ) a book much esteemed by the wits of the present age. pools synopsis , in five volumes , upon the old and new testament . mr. abraham cowleys works , published out of his original copies . causins holy court , in four parts compleat , in a large folio clarks examples , being a mirror or looking-glass both for saints and sinners ; wherein is represented , as gods wonderful mercies to the one , so his severe judgments against the other : collected out of authors of good credit , both ancient and modern ; with some late examples . hammonds paraphrase and annotation on the new testament , briefly explaining all the difficult places thereof . medes works , in one volume . taylors ductor dubitantium , or the rule of conscience in all her general measures , serving as a great instrument for the determination of cases of conscience . brownriggs sermons , compleat , 65. published by will. martyn , m. a. sometimes preacher at the rolls . sandersons 34 sermons ; 16. ad aulam . 4. ad clerum . 6. ad magistratum , and 8. ad populum ; with a large preface by the said author : to which is added a sermon preached at st. pauls cross . gurnals christian armour ; a treatise of the saints war against the devil . taylors life of christ , being an entire history of the life and death of the holy jesus ; with figures sutable to every story . the house of mourning , a collection of sermons , furnished with directions for , preparation to , meditations on , consolations at , the hour of death ; preached at the funerals of several faithful servants of christ ; by dan. featly , martyn day john preston , tho. taylor , richard holdsworth , richard sibbs , j. pearson , chr. shute , tho. fuller , edmund barker , josias alsop , doctors in divinity , and other eminent divines ; with some additional sermons . cambridge concordance , with the various readings both of text and margin , in a more exact method than hath hitherto been extant . by s. n. owen of the spirit ; a discourse concerning the holy spirit ; wherein an account of his name , nature , personality , dispensation , operations , and effects , his whole work in the old and new creation is explained , the doctrine concerning it vindicated from reproachs ; the nature also and necessity of gospel-holiness , the difference between grace and morality , &c. hutchenson on job ; the sum of 316 lectures preached in the city of edenburgh . bishop pearson on the creed . cradocks harmony of the four evangelists , and their text , methodized according to the order and series of times ; wherein the entire history of our lord and saviour jesus christ is methodically set forth : by sam. cradeck . ushers body of divinity , or the sum and substance of christian religion , catechistically propounded and explained . stillingflects sermons , with a discourse annexed concerning the true reason of the sufferings of christ ; wherein crellius his answer to grotius is considered . scriveners body of divinity , or an introduction to the knowledge of the true catholick religion , especially as professed by the church of england in two parts ; the one containing the doctrine of faith , the other the form of worship . quarto's . ☞ a continuation of morning exercise , questions and cases of conscience practically resolving ( by 31 divines in the city of london ) the one and thirty following cases of conscience , viz. 1. how is the adherent vanity of every condition most effectually abated by serious godliness ? 2. how may we experience it in our selves , and evidence it to others , that serious godliness is more than a fancy ? 3. how is god his peoples great reward ? 4. what may most hopefully be attempted to allay animosities amongst protestants , that our divisions may not be our ruine ? 5. how ought we to bewail the sins of the place where we live ? 6. what must we do to keep our selves in the love of god ? 7. what may gracious parents best do for the conversion of those children whose wickedness is occasioned by their sinful severity , or indulgence ? 8. how may we best cure the love of being flattered ? 9. by what means may ministers best win souls ? 10 how is the practical love of truth the best preservative against popery ? 11. what are the best preservatives against melancholy and overmuch sorrow ? 12. how may we grow in the knowledge , estimation and making use of jesus christ ? 13. how may our belief of gods governing the world , support us in all worldly distractions ? 14. what are the hindrances of , and helps to a good memory , in spiritual things ? 15. what are the signs and symptoms whereby we know we love the children of god ? 16. what must we do to prevent and cure spiritual pride ? 17. wherein is a middle worldly condition most eligible ? 18. how may we graciously improve those doctrines and providences which transcend our understandings ? 19. how ought we to do our duties towards others , though they do not do theirs towards us ? 20. how may the well discharge of our present duty give us an assurance of help from god for the well discharge of all future duties ? 21. what distance ought we to keep in following the strange fashions in apparel which came up in the days wherein we live ? 22. how may child-bearing women be most encouraged and supported against , in , and under the hazard of their travel ? 23. how may we best know the worth of the soul ? 24. how may we get experience what it is to be led by the spirit of god ? 25. what advantage may we expect from christs prayer for union with himself , and the blessings relating to it ? 26. how should we eye eternity , that it may have its due influence upon us in all we do ? 27. how may we most certainly get and maintain the most interrupted communion with god ? 28. what is the best way to prepare to meet god in the way of his judgments or mercies ? 29. how may a gracious person , from whom god hides his face , trust in the lord as his god ? 30. how are the religious of a nation the strength of it ? 31. whether it be expedient , and how the congregation may say amen , in publick worship ? a supplement to the morn●●● exercise at cripplegate , being several more cases of conscience , practically resolved by sundry ministers . dr. jacomb on the eight of the romans , being sermons preached on the 1 , 2 , 3 , and 4 verses of of that chapter . flavels fountain of life , or a display of christ in his essential and mediatorial glory , wherein the interpretation of our redemption by jesus christ is unfolded , as it was begun , carried on , and finished by his mysterious incarnation . dr. bates his harmony of the divine attributes in the contrivance and accomplishment of mans redemption by the lord jesus christ ; or discourses , wherein is shewed how the wisdom , mercy , justice , holiness , power , and truth of god are glorified in that great and blessed work. smiths select discourses , with a sermon at the authors funeral : by s. patrick , d. d. also an account of his life . baxters life of faith , in three parts : the first , a sermon on heb. 11.1 . formerly preached before his majesty ; with another added for the fuller explication : the second , instructions for confirming believers in the christian faith. the third , directions how to live by faith. cradocks knowledge and practice ▪ being a plain discourse of the chief things necessary to be known , believed and practised in order to salvation . durham on the canticles ; being an exposition of the song of solomon ; with a preface by d. owen . cases mount pisgah ; or a prospect of heaven ; being an exposition on the fourth chapter of the first epistle to the thessalonians , from verse 13. to the end. a practical discourse of gods sovereignty , with other material points deriving thence , viz. election , redemption , eff●ctual calling , perseverance , their inseparable connexion and absolute dependance upon the good pleasure of god. swinnocks door of salvation ; being a discourse about regeneration . burroughs his gospel-remission . dr. littletons dictionary , in four parts ; containing , 1. an english-latin . 2. a latin classical . 3. a latin proper . 4. a latin barbarous . dr. tuckny's praelectiones theologicae , omnia fideliter ex autoris autographo descripta . mr. glanvill's discourses , sermons and remains , collected into one volume , and published by dr. horneck . dr. owen , of justification by faith , through the imputation of the righteousness of christ , explained , confirmed and vindicated . capt. yarranton's englands improvement by sea and land , to out-do the dutch without fighting , and to pay debts without moneys ; in two volumes . bishop barlow's brutum fulmen , or the bull of pope pius the fifth . ☞ mr. jaye's sermon , occasioned by the late earl of shaftsbury's imprisonment , and miraculous deliverance . ☞ mr. s●ower's sermon , preach'd upon the death of a young gentlewoman , mrs. anna barnardiston , daughter of nathanael barnardiston esquire , late of hackney , who departed this life at the age of 17 ; with an account of her life and death . ☞ mr. rogers's sermon , preach'd upon the death of a young gentleman ( entituled , early religion , or the way for a young man to remember his creator ; with an impartial account of the young gentlemans life and death . burroughs on contentment . destruction of troy. ☞ poems upon the ministers sons late splendid feast that they made at merchant-taylors hall , dec. 7. dr. manton's twenty sermons , preach'd upon several occasions . ☞ poems upon the death of that great minister of state , anthony , earl of shaftsbury . mr. richard baxter's sai●ts everlasting rest , in a thick quarto . mr. flavell's husbandry spiritualiz'd ; with many useful meditations . brooks his cabinet of jewels . brooks his londons lamentation , being a serious discourse upon the late fiery dispensation ; with advice to them that escaped those consuming flames . culverwels light of nature . firmins real christian ; or a treatise of effectual calling , wherein the work of god in drawing the soul to christ is opened , with a few words added concerning socinianism . phelps his needful counsel ; or considerations of some part of the message sent to the angel of the church of laodicea . brook his riches of christ , being 22 sermons upon ephes . 3.8 . scanderots antidote against quakerism . fools apology for religion . humphrey of election and redemption ; wherein is shewed the indifferency between the arminian and calvinist . owen on the 130 th psalm , wherein the nature of the forgiveness of sin is declared , the truth and reality of it asserted , and the case of a soul distressed , relieved by a discovery of forgiveness with god. funeral sermons in quarto . dr. annesley's sermon at mr. whitaker's funeral . mr. watson's sermon at mr. wells's funeral . mr. ryther's sermon at mr. janeway's funeral . mr. hurst's and mr. vincent's sermons at mr. cawton's funeral . mr. johnson's sermon at mr. charnock's funeral . mr. reeve's sermon at mr. brooke's funeral . dr. dillingham's sermon at mr. allston's funeral . mr. jenny's sermon at the lady pagets funeral . mr. slater's sermon at mr. gilson's funeral . mr. bragg's sermon at mr. venning's funeral . dr. spurslow's sermon at the lady viner's funeral . mr. nathanael vincent's sermon at mr. george baker's funeral . mr. smith's sermon at mr. sorrell's funeral . mr. slater's sermon at mr. tho vincent's funeral . mr. baxter's sermon at alderman ashhurst's funeral . mr. baxter's sermon at mr. corbet's funeral . mr. vincent's sermon at mr. janeway's funeral . large octavo's . dr. jeremy taylors holy living and dying , compleat . win●hester-phrases , a book useful for young schollars . mr. allens alarum to unconverted sinners ; in a serious treatise , shewing what conversion is not , what it is , with marks of the unconverted , &c. — his whole works in one volume . mr. tho-brooks's discourses concerning a well grounded assurance . mr. janewaies heaven upon earth ; or the best friend in the worst of times . the earl of rochester's life and death . written by dr. burnet , by his own direction on his death-bed . mr. meads sermons , entituled the good of early obed●ence , or the advantage of bearing the yoke of christ betimes . galtruchius his poetical history , being a compleat collection of all the stories of the poets . nich. culpeppers pharmacopia londinensis , or the london dispensatory . — his english physician enlarged , with 369 medicines made of english herbs . mr. vines treatise of the institution and right administration of the sacrament of the lords supper . the works of publius virgilius maro , translated and adorned with sculptures . mr. joshua pools english parnassus , or help to english-poesie . vincent on judgement . brooks remedies . homers iliads and odisses . dr. mantons ( 18 ) sermons , preached upon the second epistle of st. paul to the thessalonians . very necessary in these times . mr. alsops answer to dr. goodman , entituled , melius inquirendum . all the works of the author of the whole duty of man , in large octavo . exercitationes rhetoricae , auctore joanne tesmaro . small octavo's and twelves . ☞ directions and perswasions to a sound conversion , for prevention of that deceit and damnation of souls , and of those scandals , heresies , and desperate apostasies , that are the consequents of a counterfeit or superficial change . by richard baxter , minister of the gospel . ☞ englands vanity , or the voice of god against the monstrous sin of pride in dress and apparel , discovering naked necks , breasts and shoulders , flanting and phantastick habits , long periwigs , towers , bulls , shades , black patches , painting , crisping and curlings , with an hundred more fooleries of both sexes , to be notoriously unlawful ; written by a compassionate conformist , and illustrated with a very large copper-plate . ☞ the arraignment , trial and condemnation of the knavery and cheats that are used in most trades in the city of london : illustrated with about 60 cuts . ☞ mr. howe 's sermon at the funeral of that faithful and laborious servant of christ , mr. richard fairclough , who deceased july 4. 1682. in the 61 st . year of his age. the house of weeping , or mans last progress to his long home , fully represented in several funeral discourses , by john dunton , m. a. late minister of aston clinton near aylesbury in the county of bucks . illustrated with a lively emblem of a funeral solemnity , and recommended as the best book extant for funeral occasions . ☞ the blessed martyrs in flames , with their dying expressions , applied to the present affairs in england : illustrated with several copper-plat ☞ mr. doolittle on the sufferings of christ from the garden to the grave ; being a second part to a former treatise on the lords supper . ☞ the devils patriarch , or a full and impartial account of the notorious life of this present pope of rome , innocent the 11 th . the life of galeatius . corbets self-employment in secret . helvicus his colloquies . senecaes tragedies , war with the devil . solomons proverbs . pearse of death . force , of time. mr. doelittles first part on the sacrament . flavells saint indeed . assemblies confession of faith. herberts poems . practice of piety . farnabyes martial . farnabyes juvenal . farnabyes ovid. salust . supplication of saints . baxters call. duty of man. twenty fours . ☞ a very useful book , entituled , a necessary companion for a serious christian , directing him aright through the whole course of his life . written for publick good : to which is added , the death-bed counsel of a late reverend divine , to his son an apprentice in the city of london ( which directions are well worth the perusal of all london-apprentices and other young persons ) with many things besides of daily use and practice . crumbs of comfort . guide to heaven . ovids works compleat . gees steps . lucans pharsalia . kemps imitation of christ . buchanans poems . caesars commentaries . clerks companion . crown and glory of a christian . lucius florus , peukethmans accounts . latin testament . kents manual . mortons prayers . likewise , all sorts of bibles and bible-cases , and all sorts of school-books , &c. are there to be had . notes, typically marginal, from the original text notes for div a47614-e610 godliness described . * tim. 3.16 . * acts 24.16 . * psal . 73.25 . * pro , 30.6 . * rom. 6.17 . * 2 tim. 1.13 . the pedegree of godliness . the antiquity of godliness . notes for div a47614-e2120 * their hearts . who the enemies of godliness are . notes for div a47614-e2620 * hebrews 7.25 . * matt. 28.19 , 20. mark 16.15 . godliness knocks at riches doors . * john 2.16 * riches bags of gold and silver . * john 5.44 . * papistry . * mat. 5.20 . * mat. 5.20 1 cor. 13.3 . * 1 tim. 6.10 . * heart notes for div a47614-e6930 matth. 6.33 . psal . 34.10 . psal . 84.11 . 1 tim. 4.8 . prov. 26.15 . the french king. papistry . * heart . prov. 24.33 . mat. 25.30 . 1 cor. 6.10 . luke 15. * acts 17. 30. * isa . 40.11 psal . 34.9 , 10 isa . 51.12 . isa . 53.3 . * revel . 13.3 . * john 5.43 . * john 5.43 . 1 kings 22.13 22. * mark 8.34 . * john 3.5 . * psal 27.10 john 9.35 . isaiah 66.5 . isaiah 3.10 . * john 6.66 . * psal . 9.9 . * isa . 25.6 . * 1 tim. 6.6 . * gen. 4.8 . notes for div a47614-e10690 prov. 8. 17. * rev. 3.17.18 . the chief vices that attend youth . * eccles . 11. 9. gal. 6.8 . * prov. 14.34 . * prov. 18.14 * deut. 29.19 , 20 , 21. * matt. 25.41 . matth. 21.30 . * matt. 25.41 . jer. 13.23 . * john 7.48 . * matt. 19 , 29. * 1 cor. 1.26 . * acts 24.25 . * isa . 8.18 . * john 10.20 . ezra 4.12.15 . * john 10.20 . prov. 8.18 . john 12.26 . eccles . 12.21 . * john 12.48 . * isa . 43.21 . acts 17.27 . notes for div a47614-e12790 * job 32.7 . * prov. 27.1 . * jer. 48.11 . zeph. 1.12 . * mark 6.52 . rom. 2.5.6 . jerem. 13.23 . * psalm 89.84 . * 2 thes. 1.8 , 9. notes for div a47614-e14060 divers orders of men amongst the papists . * acts 24.14 . jam. 4.1 . jam. 3.14 , 15. acts 4.19 . notes for div a47614-e15320 a great legalist spake thus not long since . mark 16.16 . john 3.33 . acts 4.12 . 1 cor. 3. notes for div a47614-e16840 conscience appealed to about hypocrisie . religion . notes for div a47614-e18980 babylon's fall very nigh . job 4.10 . psal , 56.6 . matth. 26.26 . matth. 13. heb. 6.4.5 . heb. 10.26.28 . mark 8.38 . luke 9.62 . heb. 10.37 . rev. 14.10 . notes for div a47614-e20770 rev. 3.20 . the chiefest enemies of consideration difficulty sloth . deficiency . security . danger . worldly cares . evil companions . deut. 32.29 . isa . 5.11 . isa . 5.13.14 . psal . 92.6.7 . isa . 1.3 . lam. 1 , 9. haggai . 1. psal . 50. the difficulty of consideration answered . d. horneck . deficiency . prov. 14.16 . prov. 1.4 . prov. 2.10.11 . prov. 2.4 . d. horneck . consideration overcomes all his enemies . psal . 119.59 . notes for div a47614-e23710 mat. 11.28 , 29. john 14.23 . rom. 3.20 . 2 tim. 1 14. notes for div a47614-e27730 * in-dweling sin moves again . a counter-antidote, to purge out the malignant effects of a late counterfeit, prepared by mr. gyles shute ... being an answer to his vindication of his pretended antidote to prevent the prevalency of anabaptism, shewing that mr. hercules collins's reply to the said author remains unanswered : wherein the baptism of believers is evinced to be god's ordinance, and the baptized congregations proved true churches of jesus christ : with a further detection of the error of pedo-baptism : to which is added, an answer to mr. shute's reply to mr. collins's half-sheet / by benjamin keach. keach, benjamin, 1640-1704. 1694 approx. 286 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47448 wing k54 estc r18808 12350372 ocm 12350372 59964 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books 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(eebo-tcp ; phase 1, no. a47448) transcribed from: (early english books online ; image set 59964) images scanned from microfilm: (early english books, 1641-1700 ; 213:4) a counter-antidote, to purge out the malignant effects of a late counterfeit, prepared by mr. gyles shute ... being an answer to his vindication of his pretended antidote to prevent the prevalency of anabaptism, shewing that mr. hercules collins's reply to the said author remains unanswered : wherein the baptism of believers is evinced to be god's ordinance, and the baptized congregations proved true churches of jesus christ : with a further detection of the error of pedo-baptism : to which is added, an answer to mr. shute's reply to mr. collins's half-sheet / by benjamin keach. keach, benjamin, 1640-1704. [2], 54, 8 p. printed for h. bernard ..., london : 1694. errata: p. 54. reproduction of original in british library. "an appendix, being a reply to mr. shute's last single sheet, in answer to mr. collin's half-sheet": p. 44-54. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng collins, hercules, d. 1702. -antidote proved a counterfeit, or, error detected and believers baptism vindicated. shute, giles, b. 1650 or 51. -antidote to prevent the prevalency of anabaptism. baptism -early works to 1800. infant baptism -early works to 1800. anabaptists. 2005-04 tcp assigned for keying and markup 2005-05 apex covantage keyed and coded from proquest page images 2005-06 rachel losh sampled and proofread 2005-06 rachel losh text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a counter-antidote , to purge out the malignant effects of a late counterfeit , prepared by mr. gyles shute , an unskilful person in polemical cures : being an answer to his vindication of his pretended antidote , to prevent the prevalency of anabaptism . shewing that mr. hercules collins's reply to the said author remains unanswered . wherein the baptism of believers is evinced to be god's ordinance , and the baptized congregations proved true churches of jesus christ. with a further detection of the error of pedo-baptism . to which is added , an answer to mr. shute's reply to mr. collins's half-sheet . by benjamin keach . london : printed for h. bernard , at the bible in the poultry . m dc xc iv. the introduction . i cannot , without grief and sorrow of heart , reflect upon the sad consequences of our present differences in and about the smaller matters of religion , whereas we agree in all the essentials thereof ; but do much more resent that bitter and censorious spirit many shew , and particularly appeareth in the person i have now to do with , which all that read his books will quickly perceive . pray do but see what a kind of advertisement he put twice into the city mercury of his last treatise , &c. wherein he positively denies those he calls anabaptists to be churches ; and their baptism he affirms to be a counterfeit , which is the baptism of believers or adult persons ; and that because we do not ground gospel-baptism upon the covenant god made with abraham , but upon the great commission our blessed saviour gave to his disciples after he rose from the dead , as it is contained , mat. 28. 19 , 20. mark 16. 15 , 16. this is such an attempt , that none of our brethren who are pedo-baptists ( nor any that ever i read of ) assayed to do . whether our baptism be a truth of christ , or a counterfeit , will appear in our answer ; but why are we no churches ? certainly we are churches ; for a church may consist of wicked men as well as of good men ; but i suppose he means we are not true churches of christ ; he , as i judge , not knowing from what theam that word is derived , we must be wicked persons or else churches of christ. this man hath come too near to the expressions and bitter reflections john child uttered against us , falsely called , anabaptists ; who soon after fell under fearful horror of conscience and desperation . he wrote a book against us , rendring us very odious to the world , and casting contempt upon our saithful ministers , but quickly was convinced of his horrid design , crying out , in despair , that he had touched the apple of god's eye ; for , said he , if god has any people in the world , those that i have vilified are his , or to that effect . the lord deliver this man from such a spirit and dismal end ; but 't is bad modling ( as we used to say ) with edge tools . our saviour shews the danger of rash judgment ; and what have ●e to do to judge our fellow servant , much less churches ? we may judge of things , and freely speak our minds , according to light received ; but to censure a people after this manner , and only because 〈◊〉 differ from him about the subject and mode of baptism , is hard ; 〈◊〉 , considering , that we are in all other things of the same faith with himself , and such that he hath daily church communion with ; is this lovely or just ? is this the spirit of jesus christ ? o● doth he appear in the wisdom that is from above , that is first pure , then peaceable , gentle , ●a●●e to be intreated , full of mercy and good fruits , without partiality and without hypocrisie , and the fruits of righteousness that is sown in peace of them that make peace , jam. 3. 17 , 18. what kind of scoffing , reproaching , railing and opprobious language he hath cast on us , i shall collect and set down in its proper place ; and yet at the same time he bears very hard upon his antagonists for using such kind of terms , &c. p. 4. how will he escape , who says a man should not steal , if he steals ? or , that a man should not commit adultery , if he commits adultery ? rom. 2. 22. or that says , a man should not scoff or rail on , and vilifie his brother when he doth the same thing , and yet pretends he hath not do●e it ; i will not render railing for railing , these are his words ; and again saith , i shall labour to declare in the spirit of meekness , pag. 4. hath he been as good as his word , or hath he not ? ( they are proper judges who have read his book . ) i think few men who have had to do with us in this controversie shewed a more four spirit than mr. eaxter ; and yet did he ever deny us to be churches , or call our baptism a counterfeit ? pray take his sentiments of us , when in a co●l spirit , these are his words , viz. that the anaebaptists are godly men ; that differ from us in a point so difficult that many papists and prelatists have maintained that it is not determined in in the scripture , but dependeth upon tradition of the church ; and i know as good and sober men of that mind as of thei●s , who are most against them , &c. and again he saith , that augustin and many children of christians were baptized at age , and that the controversie is of so great difficulty , that if in all such cases none that differ be tollerated , we may not live together in the world or church , but endlesly excommunicate or persecute one another , baxter's book , principle of love , page 7. but mr. shute hath appeared so bold and rash as if he had an infallible spirit , and seems to be so lifted up as if he hath done more in his short tract , than all those learned men who have formerly and of late times asserted pedo-baptism . and that now we are totally confuted , and we , and our cause of believers baptism gone for ever . see his title page . and in pag. 113. saith he , thus i have given you one broad side more , by which i have brought your whole opinion by the lee , and all the carpenters and calkers in the nation cannot save it from sinking . i wish he knew his own spirit and weakness better , and not thus to admire what he hath done : doth he think there is none can answer his arguments ? no saving our baptism and churches from sinking to the bottom , which he hath so furiously attacked ? sad case ! what could goliah of gath , or proud rabshaketh say more ? but he forgot the old proverb , let not him boast that puts on his armour as he that puts it off . if i or my reverend brother collins , have in any writings of ours used hard words , we have cause to be troubled , for the truth never gained any thing that way : 't is not hard words , but hard arguments that must do the business ; a soft answer ( as solomon saith ) turneth away wrath. i must say , i had rather have to do with a man that hath more argument and less confidence than i can find in his writing , or spirit . i am sorry he had no better counsel , or followed no better conduct , at such an hour as this is ▪ it sure concerns us all to study the things that make for peace , and that by which we may edifie one another ; the breach is too wide already . o what want of love is there in christians to each other , who are all members of the mystical body of christ , and children of one father , and heirs of the same glorious inheritance ! sure we shall love one another when we come to heaven ; and i hope his reverend pastor ( whom i have more cause both to love and honour than ten thousand instructors in christ , he being the blessed instrument in my conversion all most forty years ago ) gave no encouragement to him thus to write and abuse his brethren . i would he had consider'd the text , he that hateth his brother , is in darkness joh. 2. 11. for my part i hope i can say i love them in whom i see the image of god , that differ from me , in the like degree as those of mine own opinion . i am persuaded the want of love to one another is one of the greatest sins of this age , and that which is a high provocation to god ; and if that which this man hath done is a fruit of love , or tends to promote it , i am mistaken . true , i have ( may be ) wrote as much of late as another on the subject of baptism ; but never without provocation , by means of divers persons who have of late times wrote against us . i have not begun the controversie , but have still been on the defensive side ; nor can any justly blame us to clear our selves , and defend that which we believe to be the truth of christ when urged to it . as to his answer to mr. collins , he hath said something , 't is true , to one or two of his arguments , but the rest he has passed by in silence , and left the chief argumentive part , in a great measure , unanswered . and as to his reply to me , i cannot see he hath said any thing that deserveth my notice at all ; but lest the easie , unwary and prejudiced reader , should conclude he hath done wonders , should we aot return an answer . i have examined the stress of all that seems argumentive , which contains but a small part of his book , and having studied moderation and tenderness , i hope it may tend to allay and quench the fire of his passion , and bring him to a more moderate temper . however , i shall leave it to the blessing of god to dispose of the issue of it , as he shall seem good in his all-wise providence ; and to help the reader , i have divided his book into chapters in my answer ; and since he begins with the form or manner of baptizing there , i shall begin also . chap. i. wherein it is proved , that baptism is not sprinkling nor pouring of water on the face , nor dipping of the head only ; but that it is dipping or plunging of the whole body under water . i shall begin with mr. sbute's fifth page , and shall shew him that he hath not yet buried mr. collins his answer , but that it is still alive , and as lively as it was before his pretended answer came forth . in pag. 6. he r●cited what mr. cobins mentioned in the 2d page of his reply to his antidote , viz. where mr. cobins says , the right mode of baptism is by dipping . to which mr. shute saith , ( in p. 5. ) i think there is more to be said for sprinkling or pouring water on the face in baptism than there is for dipping or ducking over head and ears in a river or pond : for the latter is more like a punishment of criminals than the solemnizing of an ordinance of god ; pray hear what the scripture saith of sprinkling and of pouring water upon sinners to cleanse them . heb 12. 24 and to jesus , the mediator of the new covenant , and to the blood of sprinkling , & c. ● pet. 1. 2. elect according to the foreknowledge of god the father through sanctification of the spirit , unto obedience and sprinkling of the blood of jesus christ. and isa. 44 3. for i will pour water upon him that is thirsty , and f●oods upon the dry ground : i will pour my spirit upon thy seed , and my blessings upon thine off-spring . ez ● 36. 25. then will i sprinkle cl●an water upon you , and ye shall be cl●an from all your filthiness , and from all your ●●ols w●● i cleanse you . ed●d . 2● 8. here you see ( say you ) we do not read of dipping , nor ducking in all those spiritual metaphorical baptisms , which are all nearly re●ued unto the ordinance of baptism and t●n● to the fam thing , but more effectually and perfectly , and are accompanied with the same promises , namely , the remission of sins , sanctification by the spirit , and the gift of the holy ghost ; compared with acts 2. 38 , 39. answer 1. you might have added many other places of scripture , where we read of sprinkling : but what would it signify ? the sprinkling and pouring mentioned in these scriptures , refer not to water ▪ baptism : read your learned annotators and expositors , and you will find they agree as one man ▪ that sprinkling and pouring of water ( in isaiah and ezekiel , &c. ) do refer to the graci us effusion of the spirit in the times of the gospel , and to the purifying and purging vertue of the blood of christ ; and so that in heb. 12 24. is to be understood , you should not only say , but prove baptism to be here intended , and then yoù had said something . 2. should the sprinkling or pouring in these scriptures , be meant of baptism , then it would follow that baptism has mighty vertue in it indeed , even to wash away all sin and filthiness : i thought nothing could cleanse from sin out christ's precious blood , as it is applyed by the spirit , through faith. baptism , peter tells you , washes not away the filthiness of the flesh. not the putting away of the filthiness of the flesh , but the answer of a good conscience towards god , by the resurrection of jesus christ , 1 pet. 3. 20. 3. if you should say , baptism is chiefly a sign or lively symbol of our being sprinkled with the spirit , or with the blood of jesus christ , we do deny it . you have not attempted to prove it , 't is evident baptism is principally a sign or symbol of christ's death , burial and resurrection , see rom. 6. 3 , 4. col. 2. 12 , 13. compared with this in 1 pet. 3. 20. which sprinkling or pouring cannot hold forth . 4. but you intimate , that these spiritual metaphorical baptisms are nearly related to the ordinance of baptism . i answer , by pouring floods of water , or by the great effusion of the spirit ; i deny not but the baptism of the spirit may be held forth ; and the baptism of the spirit signifies immersion . ye shall be baptized with the holy ghost , &c. acts 1. 5. the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says casaubon , is to dip or plunge , in which sense , saith he , the apostles might be said to have been baptized , for the house in which this was done , was filled with the holy ghost , so that the apostles might seem to have been plunged into it , as in a large fi●h-pond . see dr. duveil on acts 1. 4 , 5. the learned casaubon was a pedo-baptist , yet knew better than to assert baptizo is to sprinkle or pour , but to dip or plunge , as you here . friend , what do you mean by saying , all those metaphorical baptisms are nearly related to the ordinance of baptism ; if you intend both signifies sprinkling , i deny it , for both of them signifie dipping or overwhelming , and so doth the baptism of afflictions also , 't is not every small degree of suffering that is the baptism of suffering : great afflictions are so called , and that from the literal and genuine signification of the word baptizo , to dip , to plunge under ; and hence ( as i have elswhere shewed ) vossius notes , that every light affliction is not the baptism of affliction , but like that of david , psal. 32. 6. he drew me out of deep waters ; hence also sufferings and afflictions are called waves , thy waves and thy billows are gone over me , psal. 42. 7. it refers to christ's sufferings , who was overwhelmed with afflictions , even unto blood and death . the same as i have hinted is to be noted as to the baptism of the spirit , it signifies the miraculous effusion of the holy spirit , like that at the day of pentecost , acts 2. 1 , 2. now , in this respect the metaphorical baptisms , are nearly related in signification with the ordinance of baptism : i do confess , for to baptize in the name of the father , &c. is to dip in the name of the father , &c. and for a more full and clear demonstration of this from a multitude of learned men , both ancient and modern . see my late answer to mr. burki● , entituled , the rector rectified , from page 157. to page 206. scapula and stephens , two famous men for their great learning , and accounted masters of the greek tongue , tell us , that baptizo from bapto , as to the first and proper signification , signifies mergo , immergo , item tingo quod fit imm●rgendo , inficere , im●uere , viz. to dip , plunge and overwhelm , put under , cover over , to die in colours , which is done by plunging . grotius saith , it signifies to dip over head and ears . pasor , an immersion , dipping or submersion , it appears you neither know nor enquire after the proper , literal and genuine signification of the word , if you did you would certainly not say , you think there is more to be said for sprinkling ; for i would have you ask such as can tell you , whether in those places in the hebrews , where sprinkling is mentioned , the word signifies baptizing , or whether it is not rantizing , another word and of another signification . and as you regard not the literal , so you mind not the mistical signification of baptism ; which is not chiefly to represent the sprinkling of christ's blood , but to hold forth in a lively figure his death , burial and resurrection , together with our death unto sin , and rising again to walk in newness of life ; as will farther appear in its proper place . see our late annotators on matth. 3. 6. and were baptized of him in jordan . a great part of those who went out to hear john , say they , were baptized , that is , dipped in jordan . tho' they would have the word to signify washing also , which we deny not ; but then say we , 't is such a washing as is by dipping , always , when applyed to this ordinance . 5. you seem very bold , in saying , dipping over h●●d and ears is more like a punishment of criminals than the solemnizing of an ordinance of god. 't is no marvel you reproach us , when you dare cast such contempt upon christ's sacred institution ; it is to me a trembling consideration thus to arraign the wisdom of god : nor will it salve the matter should you say , you do not think baptism is dipping , for it may be so as far as you know ; and if you had read what a multitude of learned men ( who were pedo baptists ) do affirm it is dipping , you would not sure have adventured to assert such a thing : suppose it be found at the last day to be dipping , the lord give you repentance , that you may have this evil , and all others done away through his blood. sure there was as much , nay more cause for during men to have cast such a reflection on that legal ordinance of circumcision . but you say page 6 , 7. we do not find that there was either a river , or pond of water in the jaylors house for himself and all his houshold 〈◊〉 be dipped o● ducked under water , for they were all baptized the same hour of the night , &c. 1. answer , sir , you should take more heed to your words and to what you assert . is it said they were baptized in the jaylors house ? if it 〈◊〉 been done in a house , our saviour needed not to have gone to the river jordan to be baptized ; much less into jordan . nor was there any reason for philip and the e●●●ch to have gone into the water . 2. moreover , doth not the holy scripture tell you that john also was baptizing in aenon near salim , because there was much water , john 3. 23. pray reader note this well ; mind the reason why the holy ghost ●aith , he baptized in aenon ; 't is po●sitively affirmed , because there was much water in that place , intimating clearly that a little water will not serve to baptize persons in : also observe what mr. pools annotations say on this place of scripture ; thus you will find it expressed , viz. it is from this apparent , that both christ and john baptized by dipping the body in water , else they need not have sought places where had been great plenty of water . these are his words that wrote those annotations . and if it be so apparent , 't is as apparent you have been too bold to say , that dipping is more like a punishment of criminals than an ordinance of god. 3. what though we do not read that the jaylor had a river , or pond , in his yard , or near his house ( 't is rediculous to talk of a river or pond in his house ) yet we ought to believe there was water enough by , or near his house , to baptize him and all his , who believed . you see it is granted by your own worthy brethren , baptizing is dipping ; there was n● need for the holy ghost to speak of the place where this water was , or whether it was a pond or river : and certainly they did not baptize some , and sprinkle or ●antize others ; gospel-baptism being but one and the same , as to the subject and mode of administration . 4. how can you say page 7. that they were all baptized in his own house , when the text speaks not any such thing ? 2. how can you presume to assert , that they did not go out of the house ? reader observe the text well , acts 16. 30. and brought them out and said , sirs what must i do to be saved ? vers. 31. and they said , believe on the lord jesus christ and thou shalt be saved , and thy house ; and they spake unto him and to all that were in his house , vers . 32. and he took them the same hour of the night and washed their stripes ; and was baptized ●e and all his , straight way . now from these words mr. shute affirms , that they were all baptized in his house , that is , in the jaylors house . 2. that they were baptized the same hour of the night . 3. that they did not go out of the house to a river . if you can see these three things in these verses you have better eyes than i have . as to what was done the same hour of the night 't is directly in plain words asserted , viz. he washed their stripes . as to the time when baptized , it is said , straight way . if you will have the same hour and straight way to intend both the washing their stripes , and their being baptized , it is more than can be gathered therefrom ; but if that be granted , might they not in that hour go a little way out of the house and be baptized ? 't is evident he abuses the sacred text. 4. what reason hath he also to affirm , that none believed but the jaylor himself ? for so he asserts . these are his words . page 7. we do not read of any one soul of them that did believe besides the jaylor himself , before they were baptized ; nor of any one act of faith they exerted . 1. answer , we do read in vers . 34. and when he had brought them into his house he set meat before them , and rejoyced , believing in god with all his house . 2. he will say , may be , this was after they were baptized . i answer , we read not one word of the jaylors believing himself tell then : i mean tho' he believed before , and all his house believed before either were baptized ; yet 't is not expressed by the holy ghost until after they had been baptized , and were come into his house , and he set meat before them believing in god with all his house ; so that here is as much mention made of that act of faith his whole house exerted , as of the jaylors own faith , and as soon also . 3. and is it not evident likewise that they were before out of the jaylors house , else why is it said when he had brought them into his house , &c. that is , after they were baptised ; take heed how you write at another time , lest you provoke god by adding and diminishing from his sacred word . in page 12 ( you say ) you believe , that there were more modes in baptism than one , for some went down into the water , and others were baptised in their houses : but ( say you ) i understand not that any were ducked all under water ; it is possible their faces might be dipped , without plunging the whole body under water , or by pouring water on their faces . 1. answer , that which you again assert . i again affirm , is not true , viz. that some were baptised in their houses ; what you have said of the jaylors being baptised in his own house , all may see is without book , and without the least shadow of proof , nor do you , nor can you prove it of any other . 2. if there were more modes of baptism than one , then there were different significations of the same ordinance , and all of them could not be held forth in the baptism of each person ; for such that were dipped , tho' it was but the head only , were taught the proper mysteries represented thereby , and those that were sprinkled only with water , or had water poured upon them , were taught the proper symbols or signification of that mode ; but how absur'd that would be i leave to all impartial wise men to consider . 3. and if this was so , how then was the way and ordinance of god in their holy administration , one and the same in all the churches of the saints ? you may as well say the modes of the administration of the lords supper were more than one , and so allow of the popish mode therein , who deny the lai●y the cup. is this to make the holy god , a god of order , or of confusion ? 4. if dipping was one mode and sprinkling another , then would baptism and rantism be both ordinances of christ , ask the learned what the word for ( sprinkling ) is in the greek tongue , and if they do not tell you ( if they speak the truth ) 't is ( rantising ) i will confess i have in this done you wrong , and mistook my self : but we deny sprinkling is baptism for dipping of the whole body ; is an essential , not an accident of baptism . baptism is compared to a burial , that 's clear from rom. 6. 3 , 4. as it is confessed by a multitude of learned men who were pedo baptists , as you shall hear anon . now will you say , if the face or head only of a dead corps was covered with earth , and not the whole body , that the corps was buried ? if you should , would you not be laught at ? our saviour was buried , not his head only , but his whole body also in the heart of the earth , and he whose whole body is not covered all over in the earth , is not buried ; no more is he whose whole body is not covered all over in the water-baptised . baptism is a lively figure of the burial of our blessed lord , and of our death to sin and being buried with him both in sign and signification . in page 12. ( say you ) produce one positive command or example to prove , that ever any woman went down into a river , or pond to be dipped , or ducked , all under water in baptism , throughout the book of god , or else take your human invention to your self ; these are your words . answer , if we prove that a woman by name was baptized , then we prove a woman was dipped , because baptized in greek is dipped in english : and the dutch ( as i have elsewhere shewed ) have so translated the word , viz. dooped or dipped in the name of the father , and of the son , and of the holy ghost . now in act. 16. we read of lydia who was baptized , that is , dipped ; and in act. 8. 12. when they believing philip preaching the things concerning the kingdom of god , and the name of jesus christ , they were baptized , both men and women : that is , saith the dutch translation , they were dooped both men and women : our translators have left the greek word untranslated into our tongue . what difference is there between baptisma ( greek ) and baptism ? 2. but sir , i cannot but take notice how often you add ducking to dipping : is not this to reproach and cast contempt upon us , and on the ordinance of christ of dipping believers in his name ? the lord open your eyes and give you repentance , in mercy to your poor soul. in page 13. because every sinner god draws to christ must come to him naked , &c so you say it must be in baptism , viz. that part of the man , woman , or child that is baptized must be naked , and so plead only for the baptizing of the face . 1. answer , sir , what reason do you give for this ? have you any ground to run that parallel from any text of scripture ? is it not of your own making and devising ? but since you are for plain texts of scripture for every thing , pray where do you read that any man , or woman● face , or head , was only baptised , or that ●ver john baptists or christs disciples baptised any person naked ? you tell us of the immodesty and evil of such a practice , and that it may tend to gratifie the devil and to the sin of adultery ; certainly such a thing is utterly to be condemned and never was practised , you know well enough , by us whom you reproachfully call anabaptists . as touching what mr. baxter ( to which you might have added dr. featly ) hath said concerning baptizing persons naked ; we know they as well as you , were too much guilty of backbiting , v●lifying , and reproaching of us ; yet they had no ground in the least to cast this odium upon us ; we challenge all men or any person living to produce one instance that ever any man or woman by any of our perswasion was baptized naked . as to what mr. tombs said to mr. baxter , of a former custom in some nations of baptizing naked , it affects not us , nor do i believe there was ever any such custom used among any godly christians . nor did mr. tombs ever so baptise any maids in bewdeley nor any where else . if he said he could do it , it was doubtless his weakness so to speak ; but i am not bound to believe all that mr. baxter hath wrote of worthy mr. tombs ; but since they are both dead we will say no more to that ; but any thing you can catch up you resolve 't is plain to make the greatest use of imaginable to reproach your godly neighbours and the truth of christ. in pape 15. the anabaptists ( you say ) make a great deal of pudder and stir about the apostles words in romans 6. 3 , 4. and have pressed them into their service ; the words are as followeth ; therefore we are buried with him by baptism ; they will ( say you ) have it that this respects burying in water over head and ears in baptism , and therefore they make it an argument for dipping : the apostle ( you say ) seems to have been stirring them up , and puting them in mind of their baptismal vows and obligations : it may be as well to children of believing parents that were grown up , as to themselves ; for in vers . 3 saith he , know ye not that so many of us as were baptised into christ , were baptized into his death ? that is ( say you ) as they were baptized into all the priviledges , that were purchased by the death of christ , so they were baptised also into the sufferings of christ , for they were obliged by their baptismal covenant to take up their cross and follow the lord jesus christ , &c. 1. answer , you shall now see whether 't is only those whom you call anabaptists , that make such improvement of this text ( you say pudder and stir about it ) or whether others who were and are pedo baptists , do not make the like use of it , viz. to prove baptism is an image , symbol or representation of christs death , and burial and resurrection , together with our death unto sin , and vivification to a newness of life : but before i shall quote the authors i must tell you the apostle is not in the context speaking of the sufferings of believers , not a word of bearing the cross : therefore from the scope and coherence of the text you cannot infer any such conclusion as you do . pray reader take notice of the 5th chapter and the beginning of this 6th , and see if i or this man speak the truth of the texts in , vers . 1. of this chapter ; the holy apostle says thus , i. e. what shall we say then ? shall we continue in sin that grace may abound , god forbid ; how shall we that are dead to sin live any longer therein , vers . 2. know you not that so many of us as have been baptized into jesus christ , were baptized into his death , vers . 3. therefore we are buried with him by baptism into death : that like as christ was raised up from the dead by the glory of the father , even so we also should walk in newness of life , vers . 4. for as we have been planted together in the likeness of his death , we shall be also into the likeness of his resurrection , vers . 5. is here a word of the cross , or suffering for christ , or that we are baptized to shew we must suffer martyrdom with christ ? no , no , unless it be the death or mortification of sin or the old man. tho' i deny not but such that are baptized must look for suffering . you say , our saviour calls his suffering his baptism , and a blood bloody baptism it was ; but i have a baptism to be baptized with , and how am i straightned till it be accomplished ? now ( you say ) the apostle draws his argument from the premises in verses 4 , 5 , p. 16. answer , 't is very true , the apostle doth draw his argument from vers . 4 , 5. &c. but not from luk. 12. 50. the text you mention about christs baptism of suffering , so that 't is evident to all you have abused this sacred text also , and prest it in , to serve your purpose : pray read all the annotators you can get on the place particularly , mr. pools , and see if any favour your exposition of it . 2. tho' i have said enough to silence this man or any other upon this text , rom. 6. 3 , 4 , 5. in two treatises , yet left they come not into the author or readers hand , i shall repeat some passages once again . let all men consider in the fear of god , and take notice of the gracious design , and condescention of our blessed saviour in his instituting of the two great ordinances of the gospel , viz. the lords supper and baptism ; for as that of the lords supper doth in a lively figure represent the breaking of his body , and the pouring forth of his blood , so the ordinance of baptism doth as clearly ( if rightly administed ) represent or hold forth the death , burial , and resurrection of the same lord jesus : together with our death to sin and rising again to walk in newness of life ; and that this appears from this text and that in col. 2. 12. shall , god assisting , be evinced . the whole church of the romans , and every member thereof were to reckon themselves dead to sin , and were bound to live no longer therein , because by baptism , as in a lively figure they had held forth the same thing , nay by that baptismal covenant they were obliged to live and walk in newness of life . see pools annotations on the place , where you will find these words , viz. he seems to allude to the manner of baptizing in those warm countries , which was to dip or plunge the party baptised , and as it were to bury him for a while under water : see the like phrase , col. 2. 12. baptism doth not only represent our mortification , and death unto sin , but our progress and perseverance therein ; burial implies a continuing under death , so mortification is a continual dying unto sin : look as after the death and burial of christ there followed his resurrection , so it must be with us , we must have communion with , and conformity to the lord jesus christ , in his resurrection as well as in his death ; both these are represented and sealed to us , in the sacrament of baptism , &c. thus pools annotations . the assembly also in their annotations on this text say much the same things , viz. in this phrase the apostle seems to allude to the ancient manner of baptizing , which was to dip the party baptized , and as it were to bury them under water for a while , and then to raise them up again out of it , to represent the burial of the old man and the resurrection to newness of life . diodate in his annotations saith the same . cajetan upon the place says we are buried with christ by baptism into death ; by the ceremony of baptism , because he ( that is , the party baptized ) is put under water , and by this carries a similitude of him that was buried who was put under the earth . now because none are buried but dead men , from this very thing that we are buried in baptism we are assimulated to christ buried , and when he was buried . tilenus a great protestant writer in his dispute on this text page 88 , 89. speaks fully to this case : baptism , saith he , is the first sacrament of the new testament instituted by christ , in which there is an exact analogy between the sign , and the thing signified . the outward rite in baptism is threefold . 1. immersion into the water 2. abiding under the water 3. a resurrection out of the water . the form of baptism , viz. external and essential , is no other than the analogical proportion which the signs keep with the things signified thereby ; for the properties of the water , washing away the defilements of the body , does in a most suitable similitude set forth the efficacy of christ's blood in blotting out of sin ; so dipping into the water in a most lively similitude sets forth the mortification of the old man , and rising out of the water , the vivification of the new man — the same plunging into the water ( saith he ) holds ▪ forth to us that horrible gulph of divine justice , in which christ for our sakes for a while was in a manner swallowed up ; abiding under the water ( how little a time so ever ) denotes his descent into hell , even the very deepest of lifelesness , which lying in the sealed or guarded sepulchre , he was accounted as one dead : rising out of the water holds forth to us a lively similitude of the conquest which this dead man got over death ; in like manner we being baptized into his death and buried with him , should rise also with him , and go on in a new life . thus far the learned tilenus . sir , 't is time for you to lay to heart what you have done in trampling upon dipping or baptising , that is such a glorious significant ordinance as these authors tell you , and no doubt speak the mind of god : and in the room of it exalt an humane and an insignificant invention . doth rantism or sprinkling bear any proportion to those great mysteries , here mentioned ? doth that figure o● hold forth the burial of christ , or that of the old man ? can a few drops on the face represent that ; or what representation is there in that of a resurrection ? alass ! you know not what you do . ●ut to proceed . ambrose saith , water is that wherein the body is plunged , to wash away all sin . ( 1 suppose 〈◊〉 means 't is a sign of this , ) i. e. that all sin is buried . chrysostom saith , that the old man is buried and drowned in the immersion under water ; and when the baptized person is afterwards raised up out of the water , it represents the resurrection of the new man to newness of life . 〈◊〉 us epist. ad tradit . philadelph . saith , that ●●l●●ving in his death we may be made partakers of his resurrection by baptism . baptism was given in memory of the death of our lord. we perform the symbols of his death ( mark it reader ) not of the pouring forth of , or sprinkling of his blood , nor of the spirit ; no , no ; but as these authors say , 't is a symbol of his death , burial and resurrection , which sprinkling in no manner of way can represent . justin martyr saith , we know but one saving baptism , inregard there is but one resurrection from the dead , of which baptism is an image . and from hence we know nothing of your infants sprinkling . see more in sir norton knatchbul's notes printed at oxford 1677. who to the same purpose quotes basil the great , lactantius , bernard , &c. mr. perkins 2. vol. cap. 3. on gal. saith , the dipping of the body signifies mortification or fellowship with christ in his death , the staying under the water signifies the burial of sin , and coming out of the water the resurrection from sin to newness of life : and in another place saith , the ancient custom of baptizing was to dip all the body of the baptized in water . to these ancient writers let are once again add here for your further conviction , what some of the chefest prelates of the church of england have very lately said on , rom. 6. 3 , 4. the reverend dr. sharp the present lord arch-bishop of york , in a sermon preached before the queens majesty on easter day , march 27 , 1692. saith he , and this in antient times was taught every christian in and by his baptism ; when ever a person was baptized , he was not only to profess his faith in christs death and resurrection , but he was to look upon himself as obliged in correspondence therewith to mortifie his former carnal affections and to enter upon a new state of life . and the very form of baptism ( saith he ) did lively represent this obligation to them : for what did their plunging under water signifie , but their undertaking , in imitation of christs death and burial , to forsake all their former evil courses ; as their ascending out of the water did their engagement to lead a holy and spiritual life ? this our apostle ( saith he ) doth more than once declare to us thus , rom. 6. 3. 4. we are buried with christ by baptism unto death , that like as christ was raised up by the glory of the father , so we should walk in newness of life . thus dr. sharp . dr. fowler ( now lord bishop of gl●cester ) in his book of design of christianity page 90. on rom. 6. 3 , 4. saith , christians being plunged into the water , signifies their undertaking and obliging themselves in a spiritual sense , to die and to be buried with jesus christ in an utter renouncing and forsaking all their sins , that so answering to his resurrection they may live a holy & godly life . also dr. sherlock ( dean of st. pauls ) in his sermon , charity without usury , on rom. 6. 3 , 4. saith , our conformity to the death and resurrection of our saviour , consists in dying to sin and walking in newness of life : which saith he , st. paul tells us is represented by the external ceremony of baptism , and rising out of his watry grave a new creature . moreover , unto these let me add what dr. tillotson , the present lord arch-bishop of canterbury hath wrote ; see his book stiled sermons on several occasions 5th . edit page 188 , 189. speaking also of the same text , rom. 6. 3 , 4. antiently , saith he , those who were baptised put off their garments , which signified the putting off the body of sin ; and were immers'd and buried in the water , to represent the death of sin ; and then did rise up again out of the water , to signifie their entrance upon a new life . and to these customs the apostle alludes when he says , how shall we that are dead to sin live any longer therein ? know ye not that so many of us that were baptized into jesus christ , were baptized into his death , &c. dr duveil on act. 8. page 292 , 293. cites a most learned anonimous french protestant writer in his answer to the famous bishop of meaux , speaking thus , viz. 't is most certain , saith he , that baptism hath not hitherto been administred , otherwise than by sprinkling , by the most of protestants . but truly this sprinkling is an abuse , thus custom which without any accurate examination , saith he , they retained from the romish church , in like manner as many other things , makes their baptism very defective ; it corrupteth its institution and ancient use , and that nearness of similitude which is needful should be betwixt it and faith , repentance and resurrection . this reflection of mr. b●ssuet deserveth to be seriously considered , to wit , saith he , that this use of plunging hath continued for the space of a whole thousand and three hundred years ; hence we may understand that we did not carefully as it was meet , examine things which we have received from the romish church . calvin also saith l. 4. c. 16. that baptism is a form or way of burial ; and none but such as are already dead to sin , or have repented from dead works , are to be buried . but now say we , sprinkling and pouring is not the form of baptism , because not the form of a burial ; nor can infants be the subjects of it ; because as the learned observe , baptism is a symbol of present , not of future regeneration ; 't is an outward sign of that death unto sin , which the party baptised passed under then , or ought to have had before baptis'd ; they then professed themselves to be dead to sin , i. e. when they were buried with christ in their baptism , for the argument of the apostle lies in that respect , how shall we that are dead to sin live any longer therein ? know you not , that so many of us who were baptized into christ were baptized into his death , both in sign and signification ? and therefore as dr. sherlock says , they rise out of that watry grave as new born creatures ; it denotes not only what they should be hereafter , but what they were actually at that time . so that as this text and arguments drawn there from utterly condemn sprinkling and pouring , as that which is not christs true baptism , so it excludes infants from being the true subjects thereof , because in them appears no such death to sin , nor can they be said to come out of that watry grave as new born creatures . i will only quote one author more and proceed , and that is learned zanchy on col. 2. 12. there are ( saith he ) two parts in regeneration i. e. mortification and vivification , that is called a burial with christ , this a resurrection ; with christ ; the sacrament of both these is baptism ; in which we are overwhelmed or buried , and after that do come forth and rise again : it may not be said truly but sacramentally of all that are baptised , that they are buried wich christ and raised with him , but only of such who have true faith . thus zanchy . now sir , see what a stir and pudder ( as you call it ) these pedo-paptists make on this text , rom. 6. 3 , 4. col. 2. 12. to prove baptism is dipping or a figure of a burial ? would you not have us give the true sense of the word wherein we concur with all learned men ? i hope , by this time reader , thou art fully satisfied that this man hath said nothing to weaken our arguments or grounds for dipping , tho' ' twice as much we have said on this account , in that treatise called the rector rectified ; but this shall suffice here , as to the mode of baptizing . chap. ii. wherein mr. shutes reply to mr. hercules collins answer about habitual faith is considered , detected and clearly refuted ; proving that infants are not required to believe , nor are they ( without a miracle ) capable so to do , nor are they intended in those places of scripture that enjoyns faith on the adult . before i proceed to take notice of what this man hath said about infants having habitual faith , i shall note two or three things by the way . 1. 't is very remarkable , and worthy the readers observation , to see how the asserters of infant baptism differ among themselves about that faith they suppose to be in infants ; for , as i noted in by answer to mr. smythies cold resined , page 144 , some of them , as thomas aquinas asserts , they have the faith of the church , that being intailed upon all who are within the pale thereof ; others say , they have the faith of the gossips or sureties ; thus the church of england , &c. musculus seems to assert , they have an imputed faith ; mr. blake intimates , they have a dogmatical faith only ; mr. baxter would have it be a saving faith ; but does not tell us how it agrees or differs from the faith of the adult ; some as mr. danvers observes , say , 't is a physical ; some , a metaphysical faith some a hyperphysical faith : some say , they are born believers , which proceeds from their patents being in the covenant and being believers ; but this is to intail grace to nature , and regeneration to generation ; nay , and to assert , all are not children of wrath by nature , or as they are born and come into the world ; others say , they are made believers by baptism , that ordinance conveying grace , as mr. rothwell . this man asserts , they have habitual faith ; the like do the athenian society seem to intimate . but which of all these shall we give credit to ? the truth is , they all speak without book , having no ground from gods word to say what they do . 2. we desire it may be considered and carefully heeded , lest we still are abused as mr. collins hath been , that we stedfastly believe and readlly grant it , as an article of our faith , that all infants are under the guilt and stain of original sin as they come into the world , and that no infant can be saved but through the blood and imputation of christs righteousness : and also we do believe , that all those dying infants who are ●aved , god doth in some way or another ( which is not known to us ) sanctify them ; for no unclean thing can enter into the heavenly jerusalem . see our confession of faith. 3. we do believe , that no dying infant can be saved that is not in the covenant of grace , for t is ( through or ) by the grace , mercy and inconceivable love of god , as 't is contained in the covenant of grace , that christ , and all blessings of christ , are made over to all the elect , whether adult or little infants . we therefore never asserted , that no infants of believers , or of unbelievers either , are in the covenant of grace ; but we do assert , all elect infants are in it ; yet we do deny , that the infants of believers as such , or as so considered , as bring their natural offspring , are in the covenant of grace . having noted these three things , i shall proceed . first , take what mr. collins hath asserted in his answer to mr. shutes pretended antidote ; see page 3. viz. that infants are saved by christ we have asserted , because we know of no other name but jesus ; but that they are saved by faith , habitual faith in christ , i must confess i never read in all the book of god ; i could wish he could shew me the chapter where christ said any such thing , i. e. that infants are saved by habitual faith. and what would this man make a new bible , have a new rule , to tell us of things never heard of ? these are mr. collins's words , take mr. shutes reply ; pray look into that chapter , saith he , where you find that god hath declared two ways for saving elect persons ; one for the saving of aying infants , without the grace of faith ; and the other for saving adult believers by faith : and then he asketh two other as impertinent queries . but 〈◊〉 last he sixes u●on one text to prove habitual faith in infants , viz joh. 3. 9. whosoever is born of god doth not commit sin , for his seed remaineth in him ; and he cannot sin because he is born of god. answer , we say there is but one way to be saved , and that one way is jesus christ ; 't is by his sacrifice , by his blood , by his merits , that is , by the imputation of his righteousness ; but that there is the same way or mode and no other , for the application of the blood and merits of christ respecting elect dying infants , as there is for the adult ; and that god doth not , cannot sanctify dying infants any other way but by infusing the same habit of faith , which he infuseth into the adult who believe , he should prove . god is a free agent , and may have ways to apply the blood of christ and sanctify dying infants , that we know not of . 2. as to the text he brings to prove habitual faith in infants , of believers , if it be not brought to prove that , that seed or divine habit is in infants of believers , as such , it does not concern the present controversie ; 't is joh. 3. 9 which we will now consider and examine . and let it be well noted , that the seed remaineth in him , that sacred habit abides in him , that hath it ; it remains and shall remain in every soul in whom it is infused ▪ grace in the habit can't be lost , 't is a well or spring of living water , that springeth up unto eternal life , joh. 4. 14. christ hath prayed , that our faith fail not ; that is , the seed or habit thereof ; for the act , in the exercise of it in part may fail now and then ; if the infants of believers have the habit of faith in them , be sure those habits will appear , and they must be true believers and be saved , because the seed remaineth in them . 3. why do you not answer mr. collins argument , page 7. of his reply to you , faith he , those children of believers which die in an unconverted state , either never had the habits of grace , or else if they had them they have lost them ; but there is no losing . habits of grace , ergo they never had them . reader , see what mr. shute hath said to this argument in page 42. of his last book , these are his words , viz. therefore i will put it to a fair issue , which shall be this , produce me but one place in all my book where i have asserted this you have charged upon me , and i will turn anabaptist immediately , &c. answer , if you have not said that the infants of believers as such have habitual faith , what is it you argue for , why do you plead for the habit of faith to be in them , if you say you plead only for habitual faith to be in elect infants ? 1. then i hope you will only have elect infants to be baptised , and how do you know which they are , since they can make no confession of faith ? 2. moreover , i also conceive you may allow baptism to the infants of unbelievers : for sure you dare not deny but some of their seed are comprehended in gods eternal election . 3. the controversie or difference between us and you lies not how dying elect infants are sanctified , &c. whether by the habit of faith or by some other way , by which god may apply christs merits to them , &c. but whether the infants of believers as such have the habit of faith , or faith in any sense , by which they come to have right to that ordinance , what have we to do with dying infants ? did you baptise no infants but such that dye and were sure that all the dying infants of believers were elected , it might seem some what to the purpose ; tho' not so much neither as you may imagin ; for , i do affirm you have as much ground to give them the lords supper as you have to baptise them , because such who are the proper subjects of baptism , have an immediate right according to the order of the gospel to the lords supper . you must have a command or authority from christs word to baptise them , or you ought not to do it ; but you have no such command nor authority . 4. the habit of faith without the act gives not a right to that sacred ordinance , for faith and a confession of faith is required : but i must confess i see not how there can be the habit and not the act ; for tho' the habit may be antecedent to the act in order of nature , yet not in order of time in any believer : prove , if you can , any person that was a believer , had the habit of faith , and yet not the act of faith at the same time : for as all learned men generally agree , as soon as life is infused into a dead sinner , there is heat , motion , activity , &c. the habit of grace is a vital principle , and as they say , 't is naturally active , it is a spring of perpetual motion , as mr. charnock shews . 5. you say infants may believe : and you would have them to be such children of the jaylors houshold , who are said to believe , and yet would have it to be only faith in the habit : but all men of understanding know believing refers to the act or exercise of faith ; you may as well say the jaylor had no more than the habit of faith , for read the words again , viz. be rejoyced believing in god with all his house . 6. if infants believe they know the object of their faith ; can any believe in him , whom they know not ? faith all men ( i think ) agree has its seat in the will and understanding , the understanding is illuminated and sees the need , necessity and excellency of jesus christ , and so assents that he is the only saviour as well as the will consents , bends and bows down in subjection to him : and can any either young or old be said to be believers or to have faith , and yet in them is nothing of this ? but say you page 22. for as much as the creature is wholly passive in the reception of grace , and christ is all in all , from the foundation of mans salvation to the topstone , therefore a young child in the womb or cradle is as capable of being born again as well as an old one , for both young and old are dead in sin and trespasses before they are converted . answer , you seem to refer to the almighty power of god : 't is very true , he can if he please infuse grace into a babe in the womb or cradle , nay of stones raise up children to abraham ; but the question is not what god can do , but what god doth do : though we do believe the creature is passive in the first reception . of grace , yet how do you prove god doth regenerate infants in the womb or cradle ? gods grace is infused into fit and proper subjects ; and tho the grace by which we believe is from god , yet 't is the creature that doth believe . why do we say that irrational creatures are not fit soil for the seed of the word ? is it not because they have no understanding ? and tho' infants have rational souls yet till they come to maturity they have no knowledg nor understanding ; the design of god in sowing the seed or habit of grace is , that the fruits thereof may be produced and brought forth : but you must say the fruits of grace do not appear in babes , which is love , joy , peace , longsuffering gentleness , goodness , faith , meckness , temperance , &c. gal. 5. 22. nor is it possible it should without a miracle . such as is the cause , such is the effect or product of it . how god doth sanctify dying infants ( i speak as to the mode of it ) no mortal man i am sure can tell ; if it is by infusing grace , let it be so , tho' it can't be proved whilst the world stands , yet gods design therein could not be the same in them as it is in others ; he expecteth no such fruit from them : nor can any gospel ordinance be the right of such infants nor any other , without a precept or example from gods word . baptism ( as you have heard ) is a significant ordinance , 't is an outward sign of mortification of sin and of vivification to a new life , and ●aith is required in respect of the act of it touching the gracious promise of god made to all such who are the true subjects thereof , see what dr. taylor late bishop of down speaks about this notion of infants having habitual faith , viz. are there any acts precedent ▪ concomitant or consequent to this pretended habit ? this strange invention is absolutely without art , without scripture , reason , or authority . and further , saith he , if any run for succour to that exploded cresphu●eton , that infants have faith or any other inspired habit of i know not what , or how , we desire no more advantage than that they are constrained to answer without revelation , against reason , common sense and all experience . again , he saith , how can any man know they have faith , since he never saw any sign of it , neither was he told so by any that could tell ? thus dr. taylor . in page 22. he strangely reflects upon mr. collins , and endeavours to infer that from his arguments , which no way can in honesty be drawn therefrom , viz. that the whole strength of his arguments against infant baptism naturally tends to the making adult believers the authors of their own faith and eternal salvation . answer , let all men consider the nature of this mans spirit ; what little ground there is for this conclusion will soon appear to all that read mr. collins arguments ; doth he deny the infusion of sacred habits in believers , or that 't is not by the grace of god alone , that they are quickened and regenerated , because he knows not that infants have the like sacred habits infused into them . we say the same with worthy mr. marshal , in page 78. of his book ; which you recite in the 24th . page of yours , viz. that union between christ and the soul is fully accomplished by christ giving the spirit of faith to us , even before we can act faith in the reception of him ; because by this grace or spirit of faith , the soul is inclined to an active receiving of christ. what of this ? tho' 't is thus in the adult , must this spirit of faith or the habit of faith be therefore in infants of relievers also ? sir , let me ask you two or three questions here before i leave this . is regeneration in your infants that are regenerated , the fruit or product of that spirit of faith or habits which you plead for , to be infused into them when infants ? sure if they had any such habits , when infants , they need no other inspired habits when they are grown up . 2. i would know since you speak only of those habits to be in believers infants , whether they were infused before they were born or after ? 3. seeing some infants of infidels or unbelievers may be elected , nay and it appears to us by gods working upon the hearts of such when grown up , ( that they were comprehended in his electing love ) had not they likewise when infants habitual faith and so an equal right to baptism ? in page 26 you say , all the seed of believers under the gospel do partake of all the benefite and priviledges of the covenant of grace , as much as ever the seed of professing jews did under the law. answer , i say so too ; and more : all our children partake of greater benefits and priviledges of the gospel of the new covenant than theirs did of it , under the law , ( as to outward dispensation and revelation ) when grown up , set under the clear and plain revelation and ministration of it : but of what this , therefore say you , they have as good , a right to the initiating seal or token of the covenant , namely baptism , as ever the jews children had to the initiating seal of the covenant , namely circumcision . answer , you go too fast ; how do you prove that baptism is an initiating seal of the covenant , some call it an initiating rite into the visible church , but is it indeed an ordinance of initiation into the covenant of grace ; then your infants are not in the covenant before baptized , i know nothing to be the seal of the covenant but the holy spirit , eph. 1. 13 , 14. and cap. 4. 30. as touching circumcision , that was i grant a rite that belonged to the male infants of abraham and his seed , if it was initiating it , only let them into that national church , but i doubt not but that the seed of abraham according to the flesh , were all both males & females born members of that church . 2. we shall prove by and by , that circumcision did not appertain unto the covenant of grace ; read the arguments in the 1st and 2d . part of the ax layd to the root of the trees : and when you write again answer them , for you have not touched one of them ; yet sir you have a great deal of work cut out all ready for you , before this comes to your hand . but to proceed , you in page 26. go on to prove what you have asserted , viz. that it is so ( say you ) doth clearly appear from our saviour christs carriage and department towards those little children that were brought to him . you say those children were the children of believers . answ. i deny it , se how you are able to prove it , there is no such thing recorded of them , viz. that they were the children of believers : again , page 27. you say christ did bless them with spiritual blessings . answer , friend , may not you be found ( as far as you know ) to assert false things of jesus christ ? is it said he blessed them with spiritual blessings ? but since you know so well , pray what spiritual blessings were they ? you confess he did not baptize them ; did he them give them habitual faith for that blessing you plead for to be in infants ? reader , 't is evident christs way of healing the sick , was by putting or laying his hand on such , how do we know but it was the blessing of healing , he prayed for , and blessed them with ? but mr. shute tells us ; god out of the mouths of babes and sucklings hath perfected his praise , page 23. answer , now you have hit it . i do not doubt but those babes , out of whose mouths god hath perfected his praise , but that they had more than habitual faith. friend , what babes were they peter speaks of ? 1 pet. 2. 1 , 2. that he calls new-born babes , out of the mouths of such babes , god hath ordained strength no doubt . you say christ prayed for none , but for the elect. page 27. answer , not for spiritual blessings ▪ but how do you know he never prayed for healing , and other temporal blessings , for such , that were not of his elect ? you lay down strange and bold assertions . you say page 28. as soon as adult heathens were conversed and baptized , if they had children , they were all baptized also with them , as being part of themselves . answer , i deny that likewise ; shew what heathens children , after the parents believed and were baptized their children also were baptized . 2. if children be part of their parents , then certainly if the parents go to heaven all their children must likewise , for the whole of believers shall be saved , not a part of them only . also if the children be part of their parents , and a part of the person , namely the face , only is sufficient to be baptized , then say i the parents baptism may serve for the child : and the truth is , as the bishop of down noted , viz. since as some affirm the parents faith serves for the child , why may not the parents baptism serves for the child also● you say , that little children by the cooperation of the holy spirit may have faith , and the heart of an adult person is no more capable of changing himself than a● infant , and quote luther in the case . answer , 't is true little children may have faith if god please to work a miracle , and inspire them with his spirit : but doth god do this to the infants of believers ● i ask also , whether the infants of 〈◊〉 not as capable of this faith ? nay i●rffirm ▪ that as many of the children of infidels and unbelievers may have the cooperation of the spirit in them as the infants of believers . disprove it if you can ? 2. doth not god work ordinarily upon such subjects as have the exercise of reason , and understanding : tho' the grace is given by which we do believe , yet is not the act ours . can god be said to believe for us , or can there be faith in any subject , and yet no knowledg of the object , no nor one rational act exerted ? but ( if this be so , that the infant believes himself ) why do you hint in the text words , that a man is as truly bound to lay hold of the promise for his children , as for him . himself ? there 's no need for the parents to believe for their children , if they can believe for themselves : sir p●ay resolve the doubt , say what faith ▪ ' t is . infants have is it their own , do they believe themselves or their parents for them ? to put this out of doubt , you in page 20. go about to prove infants did believe , and so may believe ; the text you bring is that in mat. 18. 2 ▪ 3 , 4 , 5 , 6. and jesus called a little child unto him , and set him in the midst of them , and said , verily i say unto you , except ye be converted , and become as little children ▪ , ye shall not enter into the kingdom of heaven . vers. 6. but whos● shall offend one of these little ones which believe in me , &c. here you make a great stir telling us that christ speaks of old disciples and of young disciples , page . 33. here is the young disciple ( be ) 2 the old disciples ( them ) 3 christ takes his observation from the believing young disciple , &c. answer , i utterly deny that child , or those little children , who are positively said to be believe in christ , to be infants . 1. for 't is expresly said , christ called that child to him he was able to come , no doubt whom christ called : could an infant do that ? 2. to put the matter out of doubt , 't is evidentas to matter of fact , god hath in our days wrought by his spirit , savingly on several little children , some three or four years old , others about six or seven , as mr. jenaway in his token for little children shews and names the children : now it might be such a little child christ called to him , and who did belive in him , and 't is such little children he speaks of that do believe in him , who are able to believe ; but what is this to prove infants ●o believe and are able to believe . if this be so , you need not plead only for the habit of faith to be in them , for now you think you have proved they have faith it self , for believing refers not only to the habit , but to the act also . 3ly . besides , if we may not conclude they were such little children , yet ( as mr. collins observes and divers others ) it may intend such believers who have such and such qualities that are in young children , viz. harmless , humble , innocent , &c. as paul speaks , in malice be you children . from hence you say , 535. that it appears infallibly that little children of believing parents are church members , and have an indubitable right unto the ordinance of baptism , &c. answer , i grant those little children who do believe in christ , have an indubitable right to baptism and to the lords supper also , as soon as they are baptised : but not infants . in page 28. you say that timothy was baptised when he was a child . answer , i am subject to think he was very young when he did first believe and was baptised , may be he was a child ; but prove he was baptised when he was an infant and i will become a pedo baptist. and since his mother and grand-mother were both believers , no doubt had he been baptised when an infant christ would have left it upon record , to have put an end to this controversie , which he knew and foresaw in after times would arise . but this is no whereto be found , so that you are wiser then what is written . 2. but sir , are your infants church members with you ; doth the church you belong unto consists of such as of the adult ? i thought none accounted their infants to be church members but those who are for national churches ; infant baptism seem as if it was continved according to the nature of such a constitution , and not for a gospel church constitution , which consisteth only of a congregation of godly men and w●men . in page 34. you positively affirm , this is the church of which a● the seed of believers , are members as much now as ever the jews , children were under the law. for it is the same church state , tho' in another dress or under another dispensation . our saviour did not destroy the church state when he ●●communicated the unbelieving jews &c. 1. answer , i thought that the church you are a member of was congregational , not national , and i am satisfied that it is so , and that they do own no national church to be a true church of christ , i mean such that consisteth of parents ; and their children as under the law in the national church of the jews . 2. i deny that all or any infants of believers are members of the gospel church ▪ ; prove it if you can ; and also i do affirm the state or constitution of the gospel church , is not the same now as it was under the law : 't is evident all the jewish infants were born members of that church ; it being national . but now the church is built up of living stones consisting of the spiritual seed of abraham only , not of the natural or carnal seed of believers . and i am perswaded , tho' your . reverend pastor is for infant baptism , yet he will not allow of what you here affirm . but sir , if your infants are all born church members , how can baptism be an initiating rite to them . i allow not , nor you neither , any person to be a right regular member of a gospel church until baptized : but you , in page 35. say , that little children of believing parents are church members , and so seem to argue for their being baptized ; but if all believers seed are born church members , ours are as good ▪ church members as yours , tho' not baptized . you in the last place seem greatly to miss the matter in one great case , viz. you distinguish not between the visible and invisible church under the law : the invisible church is but one and the same in every age , that consisteth only of all the elect ; we grant , but the visible church is not the same now as it was under the law. that the whole state and constitution of the national church of israel or natural seed of abraham is gone and dissolved , your learned brethren will not deny , and there is no national church in its room constituted by our lord jesus christ. so that 't is not an excommunication of the jewish only , but an absolute dissolution of their church state , as mr. cotton , mr. charnock , dr. owen , and many others assert . in page 99 , 100 , &c. you again positively declare , that the state of the christ is the same now as it was under the law , and hath the same attributes , and made of the same ingredients , and hath the same titles , and lives upon the same food , and was a baptized church , and 〈◊〉 in the same relation to god and christ as the gospel church doth now . you proceed to make these things to appear . 1. you begin with the attributes of the church under the law. viz. if you obey my voice indeed and keep my covenant , then ●e shall be a peculiar treasure unto me above all people &c. and ye shall be unto me a kingdom of priests , and 〈◊〉 holy nation , exod. 19. 5 , 6. you quote also , psal. 135. 4. 1. answer , tho' they upon their obedience and keeping gods covenant had such promises , yet 't is evident that they were a national church : god took the whole house of israel into a visible external covenant church state , and as so considered separated them from all other nations and people in the world , to be a peculiar people and treasure ( in that covenant ) unto himself ; and in this sense , he was said federally , or by covenant to be married to the whole house of israel , and became an husband , to them ; see jer. 31. 31. god there made a promise to israel and judab , viz. i will make a new covenant , &c. not according to the covenant i made with y ur fathers in the day that i took them by the hand , to bring them out of the land of egypt , which covenant they broke , although i was an husband to them , saith the lord , v. 32. now in that covenant god made with them when he brought them out of the land of egypt , he gave them their legal church state and many external earthly blessings , laws and carnal ordinances ; and like as a husband cares and provides for the wife , so did god care and provide for them and preserve them so long as that law ( i mean the law of their husband ) did continue : but that law is now dead , rom. 7.4 . and god is now no longer such a husband to them : nor hath he married any other external nation or people ( as so considered ) in the world : but now god in the gospel covenant is an husband indeed to them he was a typical husband ; nor is the gospel church married to the lord by that old ▪ covenant law , but by the new covenant , which is not according to the old : moreover , they not keeping that covenant were not such a peculiar treasure to the lord , as believers are to him in the new covenant : christ hath undertook for all the true members of his mystical body , they are married to him for ever and they are to him an eternal excellency , therefore the legal jewish visible church differed from the gospel church — yet 2. i also grant that all those under the law who were members of the invisible church , or elect ones , were as choice a treasure to god as any believers are now , and in the like safe condition . 3. 't is evident that the legal church of the jews was not made up of the same matter , or ingredients , as the gospel church is ; for according to the institution of the gospel church , none ought to be made members of it but believers only . but in the jewish church the fleshy or carnal seed were admitted by gods ordination and appointment , god did allow of the fleshy seed as such then to be members of that church , but he doth not allow of such to be in the gospel church . you mention , in page 100. that in exod. 25. 31. and thou shalt make a candlestick of pure gold , &c. and you hint this was the church and the ordinances of god : and therefore the ingredients are the same under the gospel as the church was under the law. answer , i though the candlestick of pure gold had been a shaddow or figure of some thing to come , and that it referred not to the legal church , but to the church under the gospel , and this being so , how can this prove that church consisted of the same matter and ingredients as the gospel church does ? 3. you say that the church of god under the mosaick law , lived upon the same spiritual food as the church of christ doth now , &c. page 93. 1. answer , all that were of the mystical body of christ then , 't is true , did feed on the same spiritual food . 2. but pray consider what you say . can any of those that feed on the flesh of christ and drink his blood , perish ? for 't is evident , many who ( are said to ) eat of the same spiritual meat , and drank the same spiritual drink , perished in the wilderness , 1 cor. 10. 5 , 6 , 7 , 8. 3. they all eat the same manna that caleb and joshua did , which is called heavenly or spiritual meat , and drank of the water out out of the rock that was a typ , of christ , the jews , say our annotators , eat the same spiritual meat that we do now ; they in the type , we in the antitype ; they as a church had but the shell comparatively , and we the kernel : they had the shadow , we the substance ; their ordinances were called carnal ordinances and their promises earthly , ours are spiritual ordinances , and better promises : therefore the church under the gospel does not feed on the same food which the church did under the law. 4. you say the church under the law was baptised , men women and children . and there can be no true church but what is so now . you mention that in 1 cor. 10. 1. 2. here is a church , say you baptized , &c. and not one of them dipped or duck'd over head and ears . answer , you mistake , the jewish church was no baptized church , they had no ordinance of baptism , this was but a typical baptism ; but if they were ) as they passed through the sea ) baptised , and yet only sprinkled , by rain faling upon them from the cloud , then you will make the church of israel all anabaptists , for they were all sprinkled after they passed through the sea , see exod. 24 ● . and moses took the blood and sprinkled it on the people , both the book and all the people , heb. 9. ●9 . 't is evident you by this render them to be all rebaptised , should what you say be granted . 2. but sprinkling is not baptising ; nor was that a real , but a typical baptism , i. e. when they passed through the sea ; nor was their children any more baptised , than was that mixt people which were with them ; for so 't is said and much cattel also : but that typical baptism bears great analogy with dipping , as mr. pools annotations well observes on the place . the apostle useth that term in regard ( say they ) of the great analogy betwixt baptism ( as it was used ) the persons going down into the waters and being dipped in them , and the israelites going down into the sea , the great receptacle of water ; tho' the water at that time was gathered on heaps on either side of them , yet they seemed buried in the water . this they give ( from some ) as the most probable sense of the place . and , this being so you need not call the anabaptists to wonder at , what you thought you had got here . do you think that among the jews that passed through the sea , there were not some unbelievers as well as among that mixt people ; will you plead for the baptising of prophane and ungodly persons ? for this will justify their being baptised as far forth as that of the infant seed of believers . thus i have answered all your arguments , to prove there is no difference betwixt the state and nature of the gospel church and that under the law ; and further to convince you of your mistake in pleading for such a church , take dr. o●●ens sentiments and some other reverend independents of a gospel church , and of the dissolution of the jewish church . question , what is an instituted church of the gospel ? ( he answers . ) answer , a society of persons called out of the world , or their natural worldly state , by the administration of the word and spirit , unto obedience of the faith or knowledg and worship of god in christ joyned together in an holy band , or by special agreement for the exercise of the communion of saints in due observation of all the ordinances of the gospel . catech , p. 19. see also page 91. how he distinguishes a gospel church from the church under the law , which he calls a national church . again , he saith , page 93. the national church of the jews with all the ordinances of it , being removed and taken away the lord christ , hath appointed particular churches or united assemblies of believers , &c. see reverend mr. fords gospel church opened , chap. 1. page 5. where he gives a right discription of a gospel church instituted by christ , viz. a society of godly christians who give themselves first to the lord and then to one another , &c. in chap. 3. page 22. he shews the matter of a gospel church more fully , and that it doth consist only , of regenerate and converted persons : such as are married to , and have put on christ , such that are savingly , and powerfully enlightned and enlivened , quickened , and convinced of sin , of righteousness , and judgment . now are infants capable of these things , again , he says , page 25. that all church members ought to be sincere hearted believers , &c. where is your infant church membership , if what these worthy ministers say , be right as be sure it is ? i cite these authors to convince you that you have not a right notion of a gospel church , in that you say it differs not from the church of the jews which was national ; if you are no independent , but are for a national church , bring forth your arguments ; but first consult dr. owen , &c. the dr. saith further , viz. that god doth require regeneration as an indispensable condition in a member of his church ▪ a subject of his kingdom ; for his temple is now built of living ston●s ● tet. 2. 5. m●n spiritual and savingly quickened from their death in sin , and by the holy ghost ( whereof they are made partakers ) made a meet habitation for god , eph. 2. 21 , 22. 1 cor. 3. 16. &c. page 106. also see reverend mr. cotton of new england on the covenant , speaking of the ax being laid to the root of the trees , mat. 3. 9. page 177 , 178. the first is , saith he , the root of abrahams convenant , which this people much trusted upon , and that is that which john baptist speaks of is the ax laid to the root of the trees , think not to say with in your selves , we have abraham to our father , vers . 8. so that all their confidence they had in abrahams covenant , temple , and tabernacle , and such things , is burnt up , and so they have no root left them to stand upon . but 2ly . the lord he saith hath cut us off from the righteousness of our parents and from boasting of his ordinances . again , he saith , it is spoken of the ministry of john baptist , which did burn as an oven , and left them neither the root of abrahams covenant , nor the branches of their own good works ; he cutteth them off from the covenant of abraham and so by cutting them off from the root , he leaveth them no ground to trust to , page 21 , 22. you say the new creature in the womb , or in the cradle , is as perfect and compleat in all its lineaments as in the oldest saint on earth , page 40. &c. answer , sir , do not mistake your self , if infants are any of them regenerated in the womb , then regeneration in them is the first , birth but regeneration is a being born again , or a second generation which is wrought by the holy spirit , therefore it can't proceed from believing parents in any wise , they can by their faith contribute nothing to the second birth : now shew at what time 't is that regeneration is wrought in your infants . o take heed ; for tho' god doth regenerate the souls of dying infants , that are saved . yet what is this to the infants of believers , as such ? besides , if john baptist , or jeremiah the prophet were regenerated in the womb , or any other infants , then it would follow they were not born children of wrath as others : nor could their regeneration be called a being born again ( as i hinted before ) but their first birth must be so called . you i see apply those scriptures where our lord jesus speaks of the adult , to infants , as that , mark 16. 16. john. 3. 3. so that infants by your notion are required to believe and to be born again ; nay you , in page 24 , 25 ch●llenge mr. collins in the name of the lord to produce ●at one text of scripture that d●●h discover any other way or means , wherein god hath ordained and appointed to save elect. dying infants in ; differing in any point or part of it , from that wherein he saves adult believers ? again in page 19. say you , where will you find two ways for the saving elect persons , &c. answer , as to the way of salvation , 't is we g●ant but one , viz. christ is the way , nor is there salvation in any other : but the mode or manner may differ about the application or means of that one way in some points , as may appear to all , viz. 1. the adult ( except ideots ) are not saved without the act and exercise of faith , dying infants are . 2ly . the adult are not saved without actual repentance , but dying infants are , 3ly . the adult are not saved without mortification of sin , taking up the cross , and following of christ. but infants are saved without any of these , or any other sacred acts of obedience whatsoever ; and yet will you say the way ( as to the mode or manner ) of the salvation of dying infants , differs in no one point from adult persons : how will you prove that 't is the habit of faith , and not the act of faith , that applies christs merits and righteousness to the soul in adult persons ▪ is it not from the habit , the soul is enabled to believe , and say hold on christ ; and is it not thus that christ saves the adult , and doth he just so and in the same mode or manner save dying infants ? as to the producing one text in the case , i say the holy ghost is wholly silent as touching the way or manner of the application of christs merits , to dying infants , or how their sinful natures are sanctified ; yet that the modes differ in many respects , as i have shewed , is evident . as to what you say in page 4● . i ask , how do you kn●● but that some of the dying infants of ●fi●●ls may be elected as well as some infants of believers , and so in as good a condition ? ●●y , ●●w 〈◊〉 on know but that all infants dying in infancy may be elected ? sure i am , naturally all are born in ●in , and i know no difference in that respect , nor is there any when grown up till grace is infused : ' 〈…〉 e and not the natural birth that makes any difference between the children of believers , and the children of unbelievers ; and i do affirm , till children have actual faith , or do believe and repent , they have no right to the ordinance of baptism , nor have you proved the contrary , nor ever will. the church of england acknowledg the same , viz. that infants are not able to perform faith and repentance , the two great prerequisits of baptism , by reason of their tender age , therefore they have found out sureties to ingage for them . in page 57. you greatly abuse mr. collins , in saying that he allows not elect dying infants , to be in the covenant of grace . doth it follow , because he denies the infants of believers , as such , to be in the covenant of grace , therefore he denies elect infants to be in the covenant of grace ? sir , you ought , not to bear false witness against your neighbour , as you have done ; he will tell you and hath told , you that all that are saved , are in the covenant of grace . reader , pray note how disengenuous this man seems to be , and how he hath strangely encumbred the present controversie , in talk ▪ of habitual grace in dying ; infants for what is that to the purpose , since he refers not to such infants of believers that live ? he himself acknowledges that all their infants who live have not the habit of faith : nor can he prove any of them have it , or such that die either ; therefore unless no other but dying infants were baptized by the pedo baptists , this can no ways concern the controversie . 2. consider , that since those supposed habits in infants of believers , do not appear to us , nor do we know which they are , what ground it there to baptise any of them ? for what appears not is not ( as to us ) shou●d we baptise any adult persons in whom no fruit , sign , or demonstration of faith appears than what appears in infants , certainly we should be worthy of the greatest blame imaginable : for 't is evident that in all whosoever that are the true subjects of baptism , ought the habits of faith not only to be , but the act , confession and fruits of it also . true , we might plead thus ; what tho' we see no fruits of faith in some , yet they may be elected , and the habit of faith may be in them : nay , this allowed , viz. that they may baptise all the infants of believers promiscuously , supposing some are true subjects and have habitual faith , why say , i may they not also baptise ( by the same argument ) the infants of infidels or unbelievers , since among them may be some elected allo ; and if so , why not as much the habit of faith as any elect infant of believers ? to conclude with this , take three or four arguments . arg. 1. that which cannot be proved of this nature from the word of god , nothing being directly or indirectly spoken about it , is absur●d and vain for any person to assert . but it cannot be proved from the word of god that one infant of believers or any other , have habitual faith ; there being nothing directly or indirectly spoken about it , ergo 'tis absurd and vain for any person to assert that any infant of believer hath habitual faith. arg. 2. 't is forbid , and a sinful thing for any to p●y into gods secrets : all they that pry into the way how god applies the merits of christ to dying infants , and sanctifieth them , do pry into god , secrets , ergo 'tis forbid and a sinful thing to pry into that , &c. the text says positively , secret things belong unto god , not unto us that is , such secret things which god hath not made known to his dearest children ; for we deny not but some things that were kept secret , are now revealed , and some things also that are made known to the godly , are kept secret from the wicked ; hence 't is , said the secrets of the lord are with them that fear him , and he will shew them his covenant , psal. 2● . 14. the covenant of grace that is hid from others is revealed to believers , they understand the nature , blessings , and duties of it ; they know no person can be saved but by the grace of god in this covenant , nor without the merits of christ and sanctification : but yet how the merits of christ or the blood of the covenant is applyed to infants that die , or how they are sanctified is no where revealed to the godly ( therefore one of gods secrets ) if this man knows it , let him shew where it is written , or hath he it by revelation ? but this man says page 129. that the salvation of all the elect is revealed ; and christ saith , there is nothing covered that shall not be revealed , and hid that shall not be known . answer , sure those words must be taken with restriction , for there are many things not ▪ revealed , and tho' it is revealed that all the elect are saved and sanctified by christ , yet shew me where 't is revealed or made known that infants have habitual faith. arg. 3. they who have had an habit of faith infused into them , can never lose it . but such infants that live may lose your supposed habit of faith ; therefore . such infants never had an habit of faith infused into them . for proof of the major proposition , see 1 john 3. 9. the seed remains in him , luke 22. 23. i have prayed for thee , that thy faith fail not . arg. 4. those infants who have your supposed habit of faith infused into them are regenerated , and when grown up to maturity , need no other regeneration : but those infants when erown up to maturity do need regeneration ; therefore . those infants have no such habit of faith infused into them . if he should say those habits infused in infancy do regenerate their soul , let him prove it : how doth it come to pass then that some of the children of believers are not regenerated till they are ( may be ) 30 or 40 or 50 years old ? strange that such habits should be in them , and yet lie asleep so long , and evil habits predominate in them till that time . this man in page 45. positively affirms , that some children have had faith tho' he cannot prove any infants have it that are now living : if he by children means infants , i do deny , it , and b●d him prove what he says , for the ▪ text he mentions in luk. 1. 41. proves no such , thing : what tho` the babe leaped in the womb of elizabeth , doth that prove the babe had faith or the habit of it ? neither doth that in 2 tim. 1. 5. what tho' st. paul was perswaded that timothy had when an adult person , like unfeigned saith that was in his gran mother lois , and in his mother eunice doth that prove he had the habit of faith in him when an infant ? if you say that the habit of grace may be in a person , and yet nor appear , act nor influence or dispose the person according to the nature and quality of it , you may as well say there may b● a principle of life in a person and yet he may be dead , or have no life , sense , feeling , or motion in him ; or there may be fire , and no heat , a sun and no light , water and no moisture ; also you contradict all divines and wise men in the world in their notions about a habit of grace or vital principle : they say where these habits are there is divine life , there is a spirit of love and other graces , whereby as their understandin●s are possessed with knowledg of the excellencies of gods ways , so their wills are seasoned by the power of those habits , and as the old nature is the habit of sin , so the new nature is the habit of grace ; where the habit of faith is , they tell you there is a ready disposition to every good work , and as 't is ready in respect of disposition so it is in the activity of motion , yea that 't is naturally active according to its divine nature ; and voluntary active . and where these habits are there is a kind of natural necessity of motion from life and habit , &c. now if these habits do remain in any infants of believers that live : how comes it to pass there is none of these effects and operations , but the direct contrary till new habits be infused ? if you say these habits may be quite lost , then there is a possibility of falling quite from true grace . reverend dr. owen in his discourse of the holy spirit , page 416. saith , that the habit of grace is a vertue , a power , a principle of spiritual life , wrought , created , infused into our souls , and laid in all the faculties of them constantly abiding and unchangeably residing in them . — and again saith , this abideth always in , and with all that are sanctified . — and hereby are they prepared , disposed and enabled unto all duties of obedience . thus you see that there is not in any infants of relievers that live , any habit of faith , and if you still affirm it you will run upon one rock or another which will sink your ship down to the bottom without remedy . in page 41. mr. sh●te reflects upon mr. collins because he calls infants ignorant babes , see his words , viz. he seems to make the ignorance of young infants to be too hard a match for the wisdom and power of god , and renders infants , wholly uncapable of receiving the seeds of grace . answer , doth mr. collins question the wisdom and power of god , because he affirms infants are morally uncapable of those habits of faith which are in adult persons ? what cannot god do ? no doubt he that placed in infants the seed or habit of natural knowledg , will , affections , &c. can inspire infants with the habits of divine grace , nay , and as easily bring those natural and divine habits in their infancy when infused , into acts and exercise also , according to their distinct natures and operations as in the adult : but for any to assert that god doth this is the business , and 't is that which we do deny , and say , god infuses no such habits into any infants ( that we know of ) who are out of a moral capacity to act and improve those habits , according as they dispose , incline , and impower all that have them . 2. and let it be also considered whether this man doth not go about to limit the holy one of israel : when he argues that because god saves and sanctifies the adult by infusing the habits of grace into them &c. that therefore god must that way and no other , sanctify and apply the blood and righteousness of christ to dying infants . we know that men can differently apply the same medicine to a sick person , and yet it shall have the same effect in curing : so ( say we may god some other way apply christs merits to dying infants and sanctify them ( which we know not of ) besides his infusing the same habits which believers are inspired withall , who is a free agent and whose ways are wonderful and past finding out . chap. iii. proving that infants of believers , as such , are not in the covenant of grace god made with abraham ; and that there was a twofold covenant made with abraham , one that peculiarly referred to his natural seed , as such ; and the other to his spiritual seed , as such ; with a full answer and confutation of what mr. shute hath said in his last reply to mr. collins , and to benjamin keach , in his treatise , the ax lay'd to the root , about the covenant of grace , and that of circumcision . i shall pass by several things in your answer , because they are over , and over , fully answered , in our late treatise wrote on this controversie , as that in page 44. of your book concerning federatal holiness , from 1 cor. 7. 14. see our answer to the athenian society , and rector rectified , and that in page 71. about the promise , acts 2. 38. but to proceed . this first of all the reader is desired to consider of , and that carefully , that our adversary hath dealt very unfairly with my reverend brother collins , i hope it is through his ignorance or great oversight , viz. first , he positively concludes and takes it for granted , that mr. collins hath endeavoure● 〈◊〉 ●rove the covenant of grace which god made with , or rather promis`d to abraham is dissannulled and taken away . secondly , that mr. collins by his often repeated distinction of the covenant of peculiarity god made with abraham , doth mean and intend the covenant of grace , when this is as far from his intention and expressions any where in his book or judgment , as the east is from to the west : i have seen many men undertake in controvertible points , but never saw any ( except one ) abuse his antagonist worse , nor after such a sort ; 't is evident there was two covenants contained in those transactings of god with abraham , one peculiarly respected only his natural seed or off-spring , as such , which mr. collins calls the covenant of peculiarity , ( as others have done before him ) which circumcision was a sign of , and this he hath proved , was not the covenant of grace which god promised to abraham for the covenant of grace god promised to him , did not peculiarly relate to abrahams natural seed that were elect persons ; but to all the gentiles also , who believe in christ ; for that comprehends none but the elect , or the true spiritual seed of abraham , as such . reader , if you read mr. colline first book , or his answer to mr. shute , you will find this is as plainly layd down by him , as any thing could well be : i am afraid that this man`s over heated zeal would not suffer him distinctly to read over , and seriously weigh , what mr. collins hath wrote and said upon this account , before he attempted to write an answer , for thro' this gross mistake ( as one that hath read mr. shutes book , observed and told me ) he hath wrote near twenty leaves to no purpose , i. e. to prove that which no body denys , viz. that the covenant of grace god promised to abraham , is not dissolved , cast out , or disannulled , but abides the same forever , which we all as stedfastly believe as mr. shute , therefore he has but set up here on this respect , a man of straw , and then fights with it ; and upon search and examination of mr. shutes reply , i see that what the gentleman told me is very true , and that those leaves do begin about 74th . page and so on : and in the said 74th . page mr. shute begins with this easie assay , viz. to prove the covenant of grace god made with ( or rather promised unto ) abraham , abideth for ever and ever , he urgeth that blessed text psalm 89. 34 , 35 , &c. my covenant i will not break , nor alter the thing that in gone out of my lips ; once have i sworn by my my holiness that i will not lye unto david , &c. do we say or imagin , that the promise of the covenant of grace god made to abraham , is abrogated ? god forbid : for that stands firm for ever and ever , as the spring of all our comfort and consolation in life and death , being confirmed by the oath of god , who cannot lie , heb. 6. 13. 15 , 16 , 17 , 18. and so doth the invisible and mystical church , or body of christ , remain and abide for ever also , against which the cates of hell shall never prevail . but the question is , viz. whether or no , there was not a covenant of peculiarity made with abraham and his natural seed , ( or off-spring ) as such , viz a covenant that only , did belong or appertain to the jews , in which no-believing gentiles , nor their seed , as such , were concerned , of which circumcision was a sign , for this is that which we affirm . now reader , observe mr. collins's argument , and mr. shutes reply in his 76. page viz. the natural branches are broken off , ergo , childrens visible in covenanting is repealed : thus mr. collins , take the answer as followeth . now sir you shall see , saith mr. shute , that this doth no more prove , that the children of believing parents , were cast out of the everlasting covenant which god made with abraham , than , &c. answer , by the everlasting covenant , you mean the covenant of grace , that god promised to abraham . friend , we say all the elect infants of believers , or of unbelievers were included in that covenant , and they are not , nor can they be cast out of it : but you mistake the argument , `t is not about the spiritual seed , but the natural seed of abraham ; the controversie lies not , about who are members of the invisible , but who are members of the visible church in gospel days ; the argument is about childrens visible in covenanting . i am sorry you distinguish no better , either you do not see where the stress of the point lies , or else will not see it . i ask you whether there was no covenant made with abraham , that belonged to his natural seed as such only ? and whether circumcision did not belong to that covenant , and so a covenant of peculiarity ? i. e. in which gentile believers , and their seed were no ways concerned ; was not christ to come only of abraham and his seed , according to the flesh ? besides , if this were not so , circumcision could not be said to be an advantage to the jews , ( upon the account of the law ) above the gentiles , rom. 3. 1 , 2. is it not said ●nto them ( that is , the jews ) appertained the covenants , &c. rom. 9. 4. is not here more covenants than one ? 't is not covenant , but covenants : now the covenant of circumcision that belonged to them , as they were the natural seed of abraham , ( tho' wicked persons ) and so did the giving of the law and service of god under that dispensation : but the covenant of grace belongs only to abraham , spiritual seed . first such of them that proceeded from his loyns ; and secondly , those of the gentiles , also that were comprehended in gods election of grace ; hence christ saith , he was not sent , but to the lost sheep of the house of israel , that is , to all that god hath given him among the jews , not sent , that is not first , the promise runs first to the jews , to the jews first , and also to the gentiles , rom. 1. 16. 1. let this therefore be carefully considered , viz. that god made a twofold covenant or two covenants with abraham and his seed one a formal covenant , the other held forth in promise , which by and by i shall further evince . 2. that the gospel covenant run first to all the elect that were the natural off-spring of abraham , and then to the gentiles , and from hence 't is said , rom. 11. that when the jews are called and brought in again , they shall be grafted into their own olive-tree . their own because the covenant of grace or gospel covenant , first in the blessings of it , was to them or to such amongst them , that were gods elect . 2. because the true olive doth according to god 〈…〉 rnal pupose and free grace ; peculiarity belong to all the elect and called ones of god , — but 3. let it be consider'd that there was a national covenant of peculiarity also , made with abrahams carnal seed , as such in which circumcision , the land of canaan , the giving sorib of the law on mount sinai , their visible church , and church-membership , and all the statures , ordinances , and services of the law did appertain , and this brings me to what mr. shute hath said by way of answer to my sermon on ma●h . 3. now is the ax laid to the root of the trees . where i do not only assert , but prove that two covenants were continued in gods transactions with abraham ; but first observe , reader , his abuses and misconstructions of my words , as in page 115. as if i had left out on purpose the 7. verse in gen. 17. where the covenant of circumcision is called , an everlasting covenant . 't is evident i did not only mention that verse , but answered mr. flavels argument drawn there from , as in part 2. page 13. but still he affirms positively again that in all my discourse , i have not so much as named this , viz. an everlasting covenant , and so compares me with the devil , who left out part of a scripture ; see his book page 116. now this being a matter of fact , let such who are in communion with him consider it , for if they read my sermons , page 13 , 14. they will see that 't is a great untruth . what tho' i left it out at such times when the writing it was not to my purpose in hand , seeing i mention it at another , and answer what our opponents draw there from ? in page 117. he says , if there were two covenants made with abraham , then there would have been three covenants in being at once , two of works , and one of grace . answer , this i have fully answered in those sermons called , the ax layd at the root , see page 14 , 15 , 16 , 18. second part. thus you will find i express my self , viz. tho' there is but one covenant of work 's yet there was more than one addition or administration of the said covenant . this is evident , altho' given upon a different end , purpose , and design by the lord : the covenant of works was primerly made with adam ; yet another addition or ministration of it , was given on mount sinai , and to that covenant , i there prove circumcision did appertain , ax 2d . part page 17 , 18. also i there shewed that tho' there is but one covenant of grace , yet there were several distinct additions or administrations of that . also , in page 125. he misrepresents my words again , he cites an objection i mention in page 25. part 1. viz. object . if infants as such were not included in the covenant of grace god made with abraham , how can dying infants be saved ? my answer is , must infants of believers , as such , be comprehended in that covenant , god made with abraham , or else can they not be saved ? how then were any dying infants saved before abraham's days , or before the covenant was made with him ? now mr. shute says , page 125. that i have answered this objection ; as if there had been no covenant of grace before that time god did declare and make that covenant with abraham . answer , i will appeal to all men , whether or no the very purport of my answer is not to signifie that the covenant of grace was from the beginning , made primarly with christ before the world begun for us , and that those infants that were saved before abraham's time , were saved by the said covenant of grace , otherwise i had said nothing ; the very stress of my argument lyes upon that foot of account . in page 132. mr. shute he says if god made two distinct covenants with abraham and his seed , then . 1. there must be that in the one that is peculiar to his spiritual seed . 2. there must be that in the other that is peculiar to his carnal seed ; but we find ( saith he ) it is altogethor unscriptural ; for 1. both the seeds of abraham had a right to all the external benefits and priviledges of the everlasting cevenant which god made with abraham , very few excepted . answer , i have largely proved in the said sermons called , the ax layd to the root , that there were some things in one peculiar to his spiritual seed , that no ways related to his carnal seed , as such , which proved the covenant contained in promise to be distinct , page 15 , 16. and some things in the other that belonged to his natural seed , that appertains not to his spiritual seed , as such , of which this man takes no notice . i begin there with those things that belonged to abrahams , natural seed , as such , as peculiar to them . 1. the first that i name , is , that of gods multiplying his seed by isaac . 2. the birth of isaac by sarah abraham , s wife , gen. 17. 16 , 19. 3. the continuation of his covenant , with all that should proceed from isaac according to the flesh , gen. 17. 6. 4. the coming of christ out of isaac according to the flesh. 5. the bringing the natural seed of abraham by isaac out of egypt . 6. the promise of giving his natural seed the land of canaan for their possession . now can any of these things concern , or belong to abraham● spiritual seed , as such , that is , do they concern us gentiles who do believe ? observe also , that as these things peculiarly appertained to his natural seed , as such ; so circumcision is expresly called gods covenant , gen. 17. thou shalt keep my covenant , every man child among you shall be circumcised , verse 10. and ye shall circumcise the flesh of your fore skins , and it shall be a token of the covenant betwixt me and you , verse 8. and i will give unto thee , and to thy seed after thee , the land wherein thou art a stranger , all the land of canaan , &c. so gen. 15. 8. now this covenant and these promises i affirmed , cannot belong to the spiritual seed of abraham as such , page 16. therefore a covenant of peculiarity ; to which he hath given no answer . secondly , i have shewed also what those things are , that are peculiar to the covenant of grace , and so to abrahams spiritual seed , as such , which covenant only , was by promise , not a formal covenant like the other , viz. that of circumcision , gen. 17. 7. 1. see gen. 15. 5. look towards heaven , tell the stars , if thou art able to number them ; and he said unto him , so shall thy seed be ; and he believed in the lord , and it was counted to him for righteousness . this was not in the covenant of circumcision , and referrs to abraham● numerous spiritual seed . 2. so again , i have made thee a father of many nations ; meaning gentile believers , as divers expositors shew . 3. in thy seed , shall all the nations of the earth be blessed , gen. 12. 3. gen. 18. 18. gen. 22. 18. i cited the apostles words , gal. 3. 8. the scripture foreseeing , that god would justifie the heathen , through faith preached the gospel to abraham , saying , in thy seed shall all the nations of the earth be blessed . 't is remarkable the holy ghost does not here refer to the covenant of circumcision , gen 17. 7 , 8 , 9 , 10. but to the free promise of the covenant of grace , which paul says positively abraham received not in circumcision , rom. 4. 9 , 10. faith was reckoned to abraham for righteousness ; how was it then reckoned , when he was in circumcision , or in uncircumcision ? not in circumcision , but in uncircumcision . now i desire it may be well considered by all christians , that the covenant of grace , was only by promise , and no formal covenant with any of the saints under the old testament ; thus the covenant of grace run to adam , to abraham , to david , &c. 11 , 12. only by promise , not a covenant , where there was a mutual restipulation between god and his elect ones : as in the covenant of circumcision , there was between god and abraham , in respect of his carnal seed ; this dr. owen asserts also on heb. 8. 6. page 227. when god renewed , saith he , the promise of it to abraham , he is said to make a covenant with him , and he did so ; but it was with respect unto other things ; especially the proceeding of the promised seed from his loyns ; but absolutely under the old testament , it consisted only in a promise . 1. it wanted its solemn confirmation and establishment , by the blood of the only sacrifice , which belonged to it . 2. this was wanting , saith he , the spring , rule , and measure of all the worship of the church , this does belong to every covenant , properly so called , that god makes with his church , that it be the entire rule of all the worship , that god requires of it , which is that which they are to restipulate in their entrance into covenant with god ; but so the covenant of grace was not under the old testament ; thus dr. owen . this is further confirmed by those expressions , jer. 31. 31. i will make a new covenant with the house of israel , &c. clearly intimating he had not so made it before with any , except it was with christ as our head , representive , and mediator , with whom it was made for us , and in him with us , before the foundation of the world , tit. 1. 2. 2 tim. 1. 9. object . does not david say god had made with him an everlasting covenant , &c. answer , i answer , david was a type of christ , psalm 89 , 28 , 34 , 35. with whom the covenant of grace was made before the world began , this therefore refers to the true david , who was only able to answer the condition agreed upon , between the father and himself as mediator , for the covenant of peace was between them both , zech. 6. 13. for unto us the covenant of grace is not a conditional , but an absolute covenant . i will be their god , and they shall be my people , &c. to adam the promise runs the seed of the woman shall bruise the sepents head , &c. to abraham , in thy seed shall all the families of the earth be blessed . in both places it contained only a gracious promise : to abraham , and to his seed the promise was made ; it is not said covenant , therefore when i say god made a twofold covenant with abraham , i mean that there were two covenants contained in those covenant transactings of god with him , one a formal covenant with him and his carnal seed , which contained a covenant upon mutual restipulation , which was the covenant of circumcision , which abraham and his carnal seed subscribed to the other a free promise or covenant of grace to him and all is true spiritual seed , which is confirmed by christs blood , and which believers consent to , and enter into , when baptized upon the profession of their faith , in gospel days , tho' i deny not , but that they have actual interest in it ; as soon as they have union with christ , or do believe in him . moreover it was through faith only , in the free promise of christ and in the covenant of grace that all the faithful were justified and saved who lived under the old testament , tho' the covenant it self was not then formerly a covenant with them , it being not ratified nor confirmed by the blood of christ or death of the testator , nor could it so be till the typical covenant was taken away . this being so it follows clearly that the covenant , gen. 17. was only a peculiar external and typical covenant made with abraham and his carnal seed , in which , justification , pardon of sin , adoption , and eternal life was not contained , but in the free promise only god made to him , that covenant had in it ; it is true , temporal blessings , apolitical church state and typical worship , and visible , legal church membership given to israel in subserviency to the gospel covenant . and further to prove that the promise of the covenant of grace did not belong to abraham's natural seed as such , paul shews in gal. 3. 16. now to abraham and to his seed was the promise made ; he saith not to seeds , as ▪ of many ; but to thy seed , which is christ. and therefore saith he , vers . 29. and if ye be christs , then are you abrahams seed , and heirs according to the promise . ye must say i reckon from christ , not from abraham ; but mr. shute misrepresents me here also , as if i set abraham before christ , when 't is evident i intimated no other thing than this , i. e. you must see your selves first in christ before you can reckon your selves to be abrahams seed : again , i cited page 17. part , 1. that in rom. 9. 7 , 8. neither because ▪ they are the seed of abraham are they all children , but in isaac shall thy seed be called , 7. that is , they which are the children of the flesh , these are not the children of god. but the children of the promise are counted for the seed . what can be more clear than this , viz. that the natural seed of abraham , as such ( called here the children of the flesh ) are not his spiritual seed to whom the covenant of grace doth belong unto , that is ( saith the apostle ) they which are the children of the flesh , these are not he children of god , that is , as such , or as simply so considered : for some of the natural seed of abraham , tho' not all , were the children of the promise ; for saith he , they are not all israel that are of israel , vers . 6. this man meddles not with my arguments , and what he catches up he generally wrongs and abuses me in , rendring me to speak that which i speak not nor , intended . but to proceed ( he says ) page 132. both the seeds of abraham had a right to all the external benefits and priviledges of the everlasting covenant , god made with abraham , very few excepted . answer , what few he means that are excepted , i know not ; but if all the spiritual seed of abraham had right to all the external benefits and priviledges of the external covenant god made with him , then all believing gentiles and their elect infants have , or had a right to circumcision , the giving of the law , the possession of the land of canaan , and all other rites of the mosaical law. 2. if by the everlasting covenant he means the covenant of grace , then all abrahams natural seed , as such , a few excepted , have or had a right to baptism , the lords supper and all gospel churche-priviledges ; and if so , why were the saddu●ees and pharisees , and multitudes more of abrahams natural seed refused and not admitted to the external benefits and priviledges of the gospel or covenant of grace ? think not to say , saith john baptist , within your selves , ye have abraham to your father , when they came to be baptized ; he proceeds to prove several things that none denys : a● that the covenant of works was made with adam and all mankind in him , and that there is but two covenants ; that all the elect under the law were in the covenant of grace , &c. then in page 134 , shews what a straight he is in , and knows not which to wonder at most . 1. at our boldness and confidence and imposing our sallacious corrupt doctrins upon the people . 2. or at the peoples ignorance to suffer themselves to be so horribly deluded and imposed upon . answer , i do not much wonder at such lines , because i know who wrote them , and in what spirit , but sir , you should first have proved any doctrin we maintain to be corrupt and fallacious . 2. that we impose those doctrins upon the people : dare you falsly charge and condemn the innocent ? we are not yet convicted nor tryed at a lawful bar : but both you and we must appear at a righteous and just tribunal ere long — you proceed to renew your charge against me for leaving out everlasting covenant . friend , i quoted those verses that concerned the point i had in hand , and have cited that verse and answered it too , where circumcision is called an everlasting covenant ; see ax laid to the root and i will now recite what i there wrote . 2. part page 1● . viz. the covenant of circumcision was called an everlasting covenant . my answer there to this , is as followeth . answer , 't is not unknown to our opponents that the word everlasting , sometimes signifies no more than a long continuance of time ; and so extensive was the promise of gods peculiar favours to the natural seed of abraham ; and the original of their claim therefrom , that the severity of that ●aw afterwards given to them , was so far restrained as that notwithstanding their manifold breach of covenant with god and forfeture of all legal claims , of their right and priviledges in the land of canaan thereby , that they were never cut off from that good land and ceased to be peculiar people unto god , until the end or period of that time determined by the almighty was fully come : which was at the revelation of the m●ssiah , and the setting up his spiritual temple under the dispensation of the gospel ; and thus far the word everlasting doth extend . 't is said , god promised to give the land of canaan to abrahhm and to his seed for ever ; and again , gen. 17. 8. for an everlasting inheritance , whereas 't is evident they have for many ages been disposessed of it . nor may this seem strange if we consult other texts where the same terms are used with the like restriction , for the priesthood of levi is called an everlasting priesthood , numb . 25. 13. and so the statutes to make an atonement for the holy sanctuary , and for the tabernacle and for the altar , is called an everlasting statute , levit. 16. 34. yet we know they all ended as did the covenant of circumcision in christ : see more in page 14. ax laid to the root . 1. now let any person see what blame this man doth in justice deserve for saying i have not mentioned the word everlasting in all my book , viz. circumcision being called an everlasting covenant ; you also see , what little argument lies in that to prove the covenant of circumcision is a gospel covenant or appertaining to the covenant of grace ▪ reader , in those sermons i laid down eleven arguments , proving that the covenant of circumcision was part of the old legal and external covenant god made with the jews or the natural seed of abraham , so not belonging to the gospel covenant , and because thou mayest not meet with them , i shall give thee here the heads or sum of them as followeth , see page 18. 1. part. arg. 1. because the law or covenant of circumcision was made , as to the design and end of it to separate the natural seed of abraham in their national church state , from all other nations , and to give them the land of canaan , so that they might not mixt themselves with the heathen . 1. will any say the gospel covenant or any precept of it ; in the end and design of it , is institured to separate all believers and their fleshy seed as a national church from all other people in the world ? if this be so , farewel to all spiritual incorporated congregations of christians . see dr. owen . 2. doth any gospel ordinance assure us and our children of the land of canaan , or any worldly and earthly blessings , or is not the new covenant established upon better promises ? arg. 2. because some who were not in the covenant of promise , had a positive right to , and where commanded of god to be circumcised , as ishmael , esau , &c. and all the male-children , tho' wicked mens children that sprung from isaac in their generations , &c. also some of abrahams spiritual seed were not to be circumcised , nor had they any right there too . 1. as all his male-children who died before eight days old . 2. all his females , who were elected persons and some others , who lived in abrahams days , as melchisedeck and lot , &c. arg. 3. because some of abrahams natural seed to whom circumcision did belong , were nevertheless denied gospel baptism ; tho' their plea was abraham is our father . 1. from hence it follows , circumcision was no gospel law ; for that which gave right to circumcision was not sufficient to give right to gospel baptism . 2. it also appears that the covenant of grace , was not the adequate reason of circumcision , but the mere positive command of god to abraham ; so that if they could prove the children of believers in the covenant of grace , it would nevertheless be no argument to baptise them , unless they had a command or ground from christ so to do . for the covenant god made with abraham speaks nothing of baptism . and had not our blessed saviour given it forth as an instistution of the gospel , we had never heard of it nor known it had been a duty or ordinance , should we have read the covenant made with abraham a thousand times over : therefore if all they say about the infant seed of believers as such should be granted , being in the covenant of grace that god made with abraham , ( which cannot ) yet it would not follow from thence , infants ought to be baptized for , none ought to be baptized but such that christ's commission and positive command , doth authorize so to be , which are none but those who by preaching , and the working of the holy ghost are made disciples , or do believe ; and make a confession of their faith ; in maters of mere positively right . we must always keep to the direct will and words of the law-giver like as abraham did in circumcision : no adding nor altering no pleading for females to be circumcised , if males only are expressed in the institution of it . arg. 4. circumcision could not be a gospel rite , because all in the gospel church , 't is expresly said , shall know the lord , jer. 31. 31. and shall not need to be taught to know him . now under the old legal covenant infants were admitted members of the jewish church , who did not know the lord , but had need when grown up to understanding to be taught to know him ; in this the old covenant differs from the new ; and old church membership from new church membership ; for our children before admitted into gods church , must know the lord ; we and they too must believe or be made disciples by teaching ; we must know christ or fix our faith on him , in saving knowledg which infants cannot do . to the last of these arguments he seems to say some thing ; see page 119. where he cites these words out of my sermons , page 21. viz. in the old covenant infants were members who did when taken into that covenant and made members of that legal church , not know the lord. mr. shute says , here i mention but one covenant , and acknowledg infants were in that one covenant : so that he hath confused himself , and let him or any of their opinion prove by scripture god did ●ast young infants out of that one covenant ; he hath destroyed his two covenants by thus contradicting himself ; a man under his circumstances had need to have a good memory . answer , that covenant which i mention was i tell you the legal covenant that god made with the whole church and house of israel , and how do i contradict my self ? infants i own were members of the jewish church , and doth not the scripture say , cast out the bond woman and her son , &c. is not the old covenant the jewish covenant gone ? did not god take away the first , that he might establish the second ? what covenant is that which the apostle says , is took away and difanulled ? 't is not you , will say , the covenant of grace . i also ask you whether the jewish church that was founded upon that old covenant , is not gone and dissolved ? if so what doth your arguing prove , nor is there a new gospel national church like the church of the jews instituted in the room of the old ? since you plead for infants church-membership , you must come to the new and last will and testament , if christ hath not willed infants , their right to baptism , and church-membership in the gospel , they can't have it by the former testament which is disannulled . tou ask if faith and repentance was not required under the law , page 119. i answer , not to make any members of the jewish church , you are in page 120. 121. &c. upon your old argument , that both young and old , infants and the adult are saved by faith : we have answered that already . such that can believe , that infants do believe or know the lord , let them , i believe it not , nor can he nor all the men of the world prove it . i shall repeat the substance of my other arguments , to prove that circumcision did not appertain to the covenant of grace . arg. 5. because the terms of it runs according to the sinai covenant , which is said not to be of faith. but the man that doth these things shall live in them , gal. 3. 22. life was promised to their obedience , death threatned to their disobedience : the promises were earthly , &c. and thus runs the covenant of circumcision , gen. 17. 9 , 10. thou shalt keep my covenant , &c. and i will give to thee , and to thy seed after thee , the land of canaan . and the uncircumcised man-child whose flesh of his fore-●●in is not circumcised , that soul shall be cut off , &c. vers 14. 6. the covenant of circumcision was of the letter and not of the spirit that is , of the law or first testament , and not of the gospel or second testament , see rom. 3. 29. 7. that covenant in which faith was not reckoned to abraham for righteousness , was not the covenant of grace , or gospel covenant ; but faith was not reckoned to abraham in circumcision , ergo . see rom , 4. 9 , 10. see more page 22. 1 part. arg. 8. that law or covenant that is contra-distinguished or opposed to the covenant of faith , or gospel covenant could not be one and the same in nature and quality with it . but the apostle lays down the covenant of circumcision , as contra-distinct or opposed to faith or the covenant of grace , ergo . 9. that covenant or precept that could profit none unless they keep the whole law perfectly , it could not appertain to the covenant of grace , but so 't is said of circumcision , s●e rom. 2 , 25. 10. that law or covenant that obliged those that conformed to it , to keep the whole law , could not belong to the covenant of grace , but so did circumcision oblige , see gal. 5. 3. see our last annotators on that text. 11. that covenant that is called a yoke of bondage , could not be the covenant of grace . but circumcision is called a yoke of bondage , ergo . see act. 15 ▪ gal. 5. 1 , 2. 12. all those that are in the covenant of grace god promised to abraham , have an undoubted right to all the saving blessings of the said covenant , but all those that were in the covenant of circumcision had not an undoubted right to all the saving blessings of the covenant of grace , ergo , &c. 13. all those that are in the covenant of grace god promised to abraham , have a sure and strong ground of consolation , that is , spiritual consolation ; and they should be saved , heb. 6. 13 , 14 , 15. but many of them that were in the covenant of circumcision had no sure ground of consolation , that is , spiritual , nor have many of our children who are believers any such ground of consolation , but some of them may perish , ergo . sir , why did you not answer these arguments ? you have said nothing , that is worth regard to me . also shew if you writ again what profit your infants receive by baptism , and in what sense they are in the covenant of grace , and how they can be members of your churches , and yet are not members nor received as such , until they actually believe and repent , — but remember if you could prove them in the covenant of grace , yet that doth not prove you ought to baptise them : baptism is of mere positive right : you must have authority from christ to baptise them , or you sin if you do it . in page 136. you tell us , that the form of circumcision was transient , and is ceased — yet the essential part thereof remaineth in the flesh , for nothing could be more a type of baptism than circumcision , &c. answer , i promised to forbear hard words ; but a man that argues thus should be severely dealt with one way or another , i. e. either by writing , or rather in a church way be severely reproved . does the essential part of circumcision remain in the flesh , then the mark it made in the flesh doth no doubt remain , for i know not what was else the essential part of it remaining in the flesh save that , the form was the cutting off the fore-skin . if you had said the essential thing signified by it doth remain in the heart of true believers , you had said some thing to the purpose — but. did ever any man before now intimate that baptism is the essential part of circumcision ? if this were so , circumcision could not be circumcision in the flesh without baptism , because a thing cannot be where the essential part of it is wanting . he proceeds to give a reason why the essential part of circumcision remains in the flesh , page 136. viz. how saith he , could this token of the covenant be everlasting , if the essence thereof was dissolved upon the coming in of the gospel ? this cannot be , for it is a contradiction in it self ; for everlasting and dissolution are opposites . 1. answer , this man by this argument gives cause to fear he may erelong plead for circumcision , and turn jew , for he is for the essential part of it , and that in the flesh too already : i am sorry he understands no better the difference between a type and the antitype , for there can no part of the type remain ( much less the essential part of it when the antitype is come ) — but he runs into this error from his ignorance of the word everlasting ; which as i have shewed is sometimes to be taken with restriction , and refers to a long period of time . — he may as well say aarons priesthood remains , or the essential part of it , because called an everlasting priesthood , numb . 25. 13. 2. we deny baptism was the antytipe of circumcision : to prove it was not , i have given many reasons , which he answers not . 1. both circumcision and baptism were in full force together for some time , even from the time john baptized , until the death of christ. 2. because one thing that is a figure or shadow cannot come in the room of , as the antitype of another thing that is a figure . see 12 reasons more in rector rectifiea page 4. 5 , 6 , 7 , 8 , 9 , 10 , &c. one of them mr. shute takes notice of , which is this , viz. circumcision belonged only to male children , baptism belongs to males and females who believe . to this he answers , that the females was included in the males , because man is the head and representative of the woman , and woman is a part of man. answer , why then let your females be baptized in your males : for from hence it will follow when your males are baptized , your females are baptized also , as much as the jews females were circumcised . neither need your wives eat the lords supper , for when you receive , they receive it . but sure , sir , you mistake ; your learning fails you : will the food you eat feed your wife ? or will your faith serve her ? doth she believe when you believe , because she is part of you , as here you intimate ? in page 12. 7. he reflects on me for saying , god may have many ways to save dying infants , which we know not : he can apply the benefits and merits of christ's blood to them in ways we are wholly ignorant of , &c. for this i quoted dr. taylor bishop of down . take his answer , viz. pray take notice this man contradicts himself ▪ for in page 21. ( he saith ) they must believe and repent , and bring forth good fruits , &c. yet here , ●e saith , god hath many ways to save dying infants : and in page 30. for this mr. shute says , there is no saving of any person , old or young , without the grace of faith. th● , you see there is ( saith he ) but one way to eternal life . 1. answer , i cannot see but that you have by your arguing , thus excluded all infants that dye , out of the kingdom of heaven ; for if no infant can be saved , unless they believe , repent , and bring forth good fruits as the adult must , if they are saved , how is it possible any infant can be saved ? 2. i did not contradict my self , i spoke not there of infants , but of adult persons : and why did you before only plead for habitual faith to be in dying infants , that go to heaven , since row you here intimate that they must believe ? for you cite mark 16. 16. he that believes and is baptized , shall be saved , and he that believes not shall be damned . if our saviour in these words refers to infants , as well as to men and women , i am mistaken , and all learned men i ever met with . friend , it wi● not help you to say christ performed these conditions for them , viz. faith and repentance , page 123. nor doth the meritorious death of christ , without the infusing divine faith into the soul , render any man a believer : besides , tho' 't is by the grace and power of christs spirit , that we believe , repent , and bring forth good fruit : yet 't is we that believe , and repent , the act is ours , tho' inabled by divine power . to do it . now prove that god gives any infant such power to believe and repent , &c. who know not the object of faith , nor have any understanding . friend , they are more excusable , who say god may have many ways to apply the blood and merits of christ , and so save and sanctifie dying infants , which we know not of , than you who assert that not one of them can be saved unless they believe , &c. and if they do not do so , they shall be damned : for you positively affirm there is no way of gods saving elect dying infants , differing in any point from that of his saving adult persons 't is well you may err , for should what you say be true , 't is enough to bring sorrow and amazement upon godly parents , about the state of their dying infants . chap. iv. wherein mr. shutes arguments to prove our churches no churches , and our baptism a counterfeit , are examined and answered . 1. in page 186. he asserts , that adult believers have nothing to do with the ordinance after the first institution or plantation of the gospel in a family , unless it be such , whose parents deprived them of it in their infancy : but baptism of right is devolved upon the infant seed of believers . 1. answer , if this be true , then the children of unbelievers have no right to baptism , neither as infants nor when adult believers , it the right be devolted upon the infants of believers . — this in the first place is enough to convince him of his great error and mistake , 〈◊〉 he will not say that unbelievers children have any right thereto in their infancy . tho' his evidence that abrahams natural seed , tho' ungodly persons , were required to circumcise their children , and their children had the same right to it ; for were none but godly jews to circumcise their male infants ? pray observe this . 2. besides , did not god expresly command abraham as well to circumcise his male infants as himself ; and so his offspring their children after him in their generations ? and now did our saviour give such a commission about gospel baptism , viz. that first those that believed should be baptized , and then their infants ; or was there not the same purity of reason for christs commission about baptism to have run thus , as there was for gods commission so to run to abraham about circumcision ? if what you say was true but we will come to his reasons to prove our baptism a counterfeit , and our churches no churches of christ. in page 186. first , because , saith he , they disown the covenant god made with abraham , in which the very foundation ; for baptism , was laid ; let them find another foundation for it , if they can ; for that covenant is founded upon christ himself , &c. 1. answer , this in the first place is not that he charges us with , viz. that we disown 〈◊〉 covenant god made with abraham ; for the covenant of grace , god promised to him 〈…〉 contend for it as far forth as any can — but we do say the covenant of circumcision is disannuled ; that we do disown to be in force now . 2. could he prove that baptism is founded upon the covenant made with abraham , he would seem to say some thing : but we deny that utterly ; for had not christ instituted or given it forth in the new testament , none could have known that baptism had been an ordinance ; it was not imprinted on the hearts of men , but it is a mere positive precept . 3. i will shew you therefore another foundation for it , and not the covenant god made with abraham , viz. the great commission of jesus christ , mat. 28. 18 , 19 , 20. mark. 16. 16. if we have it not here , saith mr. richard baxter , where have it we ? but you are wiser it appears than that pedo-baptist . now friend , since our baptism is founded on christs commission , both as to subject and mode of baptising , our baptism is no counterfeit , and so you will know one day . 2. your second reason is , because we baptise the adult seed of believers , th●● were baptised in their infancy , as they ought not . answer , you do but beg the question . we 'tis true , do baptise the adult seed of some believers , but we deny they were baptized in their infancy , they were but rantized ; but had they been in their infancy baptized , i , e. dipped , yet not having the prerequisites of baptism , viz. faith and repentance , they were not the true subjects of that gospel ordinance . but friend , do we do well to baptise the off-spring of unbelievers , since by your argument they in their infancy could not have true right to it , it being intayled on believers seed only ? is that branch of our baptism a counterfeit also ? 3. you say their baptism cannot be good , because they deny it to their own seed and off-spring ; when as the covenant is made to believers and their seed : so that either they are no believers themselves , or else they reprobate their own children . 1. answer , our baptism may be good in your own opinion , i suppose , if our parents were unbelievers — but friend , whose authority renders any ordinance good ? if we act according to the authority of christ in baptism , is not our baptism good ? we deny baptism to our children , because all are required to believe , repent , &c. before baptized , mat. 28. 19 , 20. mark 16. 16 , act. 2. 36 , 37. act. 8. 12 , 14 , 39 , &c. but do we reprobate our children because we baptise them not ? is that in our power ? or can baptism bring into , or cast out of gods election ? 3. friend , we deny that the covenant of grace , god promised to abraham , gives any a right to baptism . no , no , 't is christs positive command . if the covenant of grace gave lot no right to circumcision , as it did not , because not commanded of him , how can the covenant of grace give right to baptism to any , person but to such only that christ hath commanded to be baptised ? 4. and lastly , you say their baptism cannot be good , because their principle is to baptise adult believers , but not their seed ; which is to baptise , but part of the believer ; whereas they should baptise , not only a part of him , but all of him : so that their baptism is but a counterfeit baptism . answer , is this to shew your great wisdom ? but are our children a part of our selves and are we not believers without our children ? how if our children should prove unbelievers , then i fear we shall not go for compleat believers , but one part of us is a believer , and the other part of us an unbeliever ; also then if your child should perish , but a part of you would be saved ; is it fit such stuff should be printed ? do not mistake your self , you are one compleat man , and your son another , and you are no less compleat a man if you have no child at all : so it you are a believer you are a compleat believer and want no part , and if your child is an unbeliever : yet you are not less a compleat believer . but you that sprinkle only the face , i am sure you do not baptise the whole person of a child , nor any part of it , nor of the adult neither : what shall i call your baptism . — in page 187. you quote our three queries , but answer none of them . 1. whether children are in the covenant of grace , absolutely or conditionally ? ● . whether that can be an ordinance of christ to which there is neither precept nor example ? 3. whether in matters of meer positive right , such as baptism is , we ought not to keep expresly and punctually to the revealed will of the lawgiver ? had you answered these three queris to the purpose , you had done , ten times more than what is contained in your whole book . but instead of answering you ask this question , viz. where do you find any command for the infant seed of believers , to stay till they are adult , to be baptized ? 1. answer , where did god expresly forbid abraham to circumcise his male infants , on the 7th or 9th day , or not to circumcise female infants ? 2. there needs no negative law where there is a law in the affirmative ; if on the 8th day , it follows not on the 7th or 9th ; if males only are expressed , not females ; so if believers , if such who are taught and made disciples by teaching , are commanded to be baptized , then all must stay till they do believe , and are taught and made disciples , before baptized . 3. was not the gospel , think you , planted in joseph and mary's house , and yet the holy child jesus stayed till he was about 30 years old , before baptized . also gregory nazianzen in his 4th oration , saith dr. duveil , gives an instance of those who died without baptism by reason of infancy . and the same nazianzen , saith he , tho' he was a bishops son , being a long time bred up under his father , was not baptized until he came to mans age ; and so basil the great , who was born of pious parents , and instructed from his childhood , was not baptized until a man. the like he says of hiorem , ambrose , chrysostom , augustin , &c. nothing of this nature ought to be done in gods worship , without authority from his wor● ; prove if you can , one infant was baptized from the beginning of matthew , to the end of the revelations of john. arguments to prove that those churches who are gathered by faith and repentance , and upon the profession of faith are baptized ( which are called anabaptists ) are true churches of christ ▪ which mr. shute den●es so to be . 1. argument all those churches who are rightin matter and form are true churches . but those churches , falsly called anabaptists , are right in matter and form ●rgo they are true churches . the matter of true churches are godly person , or true believers ; the true form is the order or 〈◊〉 of the gospel church , viz. the a●ult upon the profession of faith and repentance , baptized ; and so with joynt consent give themselves up to the lord , and one to another , to walk in fellowship and commanion in all the ordinances of the gospel . 2. arg those churches which consist of godly persons owning all the essentials of the true religion , among whom the word of god it truly preached , and the sacraments are duly administred , are true churchs of jesus christ. but th●se baptized churches we contend for , falsly called anabaptists , do consist of godly persons owning all the essentials of the true religion , among whom the word of god is truly preached , and the sacraments duly and truly administred , ergo they are true churches of jesus christ. 3. arg ▪ those churches that are constituted according to the direct pattern laid down in the new testament ; are true churches of jesus christ. the baptized churches , falsly called anabaptists , are constituted according to the direct pattern laid down in the new testament , ergo they are true churches of jesus christ. to these let me add the fourth , which mr. collins hath in his half sheet . 4. arg. those churches who make christs merits the foundation of their salvation , and his doctrin the foundation of their churches constitution , are true churches , and their baptism is authentick : but the baptists do thus , ergo . 5. arg. if the ordinances of christ are to be kept as they were first delivered to the saints , and as practised by the apostolical church , our baptism , which you call ● counterfeit , is christ's true baptism . but the ordinances of christ are to be kept as they were first delivered to the saints , and as they were practised by the apostolical church , ergo , our baptism is christs true baptism . but friend , how can you hold communion with such persons who have a counterfeit baptism ? for i hear you break bread with some who own no other water-baptism but that of believers only , and deny infants to be subjects thereof . i think none of our godly brethren who are pedo-baptists , ever denied our baptism , tho' they strive to justify theirs : which of them will call the baptism of believers , yea , tho' such who were sprinkled when babes , to be a counterfeit ? without repentance you must be accountable for this one day . chap. v. containing an account of some of mr. shutes onseemly , scoffing and opprobrious language cast upon mr. collins , and my self together , with his false and abusive representation of us , and of several places of holy scripture ; with his impertinences , inconsistences and self-contradictions , as also those abuses he hath cast on the baptized congregations , in which rom. 11. 16. is explained , viz. if the root be holy so are the branches . and if some of the branches were broken off , &c. first i shall begin with mr. shute's unbecoming and scoffing expressions as they lie here and there in his book . 1. page 5. he intimates we are horribly bigotted to our opinion . in page 4. he says he will not render railing for railing . yet in pag. 5. you will find these expressions , speaking to mr. collins , you have charged me falsly you bogled and jugled with the sac●ed scriptures . yet he has not made either of these things to appear . in the said 5 page he saith , here thou hast the cavils of the adversary answered . in page 42. because mr. collins saith , that the habit of faith if it be in all infants of believers , it cannot be lost ; there being no losing the habits of grace , &c. mr. shute , says this gentleman ( meaning mr. collins ) doth as little boyes , that make a thing of rags in imitation of a cock , and when they have set it up throw at it . but gives no other answer ( as appears to me ) than by denying that he asserted , all infants of believers have habitual faith ; yet 't is from that topick he seems to plead for the baptising of all believers infants ? in page 46. he says , mr. collins is troubled with a grumbling in his gizzard . are those comely expressions . he says in page 57. that mr. collins is pleased to mock at habitual faith , because he compares faith potential and habitual : faith in the infants of believers , as such , with transubstantiation , &c. he renders me worse then the devil . page 116. the devil left out part of a scripture once to tempt our saviour with ; but in my weak judgment , saith mr. shute , this author had done it three times successively to maintain this error , &c. the better to beguile and deceive poor ignorant bigotted souls , &c. the lord knows i did not leave out part of the text at any time , to avoid answering their objection , or to favour our cause : but quoted then what was to the purpose in hand : and that objection i designed to answer afterwards , as i did in the second part in order . as the reader may see that hath the book . in page 82. he saith , speaking of mr. collins , was there ever such legerdemain played with the sacred scripture ? in page 23. he speaking to mr. collins , crys out , o for shame cease from bringing your carnal reason , &c. whereas 't is he himself that infers false conclusions from mr. collins words , and then cries out , o for shame . page 24. where are you now with your humane invented , lame , decrepit salvation , &c. are not these unchristian reflections ? resides , he had no ground given him thus to abuse mr. collins , as if his salvation was lame and decrepid . in page 56. he abuses mr. danverse , who is dead , who was cleared by several learned ministers upon the answer of an appeal of his adversaries . mr. sh●●●s's abusive and false representations of us , and false interpretation of several places of holy scripture , and gods holy ordinance of dipping believers in the name , &c. first , in page 6 he calls dipping , ducking , and the like in several other places ; as i● we had believers to a 〈◊〉 when we baptise ●●●m : and again to vili●●● that holy ordinance , in the same 6 page , he says dipping is more like a punishment of criminals , than the 〈◊〉 of an ordinance of god : yet dipping was generally owned by all pedo-baptists formerly , and by many of late . in page 7 ▪ he says , the jaylor and his house were baptized the same h●ur of the night ; whereas the text only says , he washed their s●ripes the same hour of the night , and was baptized , he and all his straight way , act. 16. 33. in page 7. he says , they were all baptized in the jaylers house ; which is a palpable abuse of the text that they did not go out of his house to a river : yet the text clearly intimates , act 16. 34. that after they were baptized , ( he ) that is , the jaylor brought them into his house . doth not that imply they went out of it ? and it might be to a river , as far as he knows . he also says , that we read not of one soul of the jaylors house , that did believe before baptized , besides the jaylor himself . whereas we read that all his house believed as well as himself , and as soon too as we read of the jaylors own faith ; so that he may as well say , the jaylor did not believe himself , before he was baptized , as so to affirm concerning his house . he says , page 11. john bapti●● baptized all that came unto him ; yet the text clearly implies , he rejected the pharisees and sadducees , bidding them to bring forth fruits meet for repentance . he asserts in page 33. that those little children our saviour saith , did believe on him , were little infants , calling them infant believers ▪ he vilifies mr. collins for leaving out in his quotations a word in one or two texts of scripture , whereas he destroys not the sense of the texts by so doing , nor done to favour his own ●●tion ▪ as that in isa. 44. 3. where his seed , 〈◊〉 put for thy seed ▪ and that in acts 2. 39. nor doth he wrong his antagonist in the least , and therefare no cause of complaint ▪ but palpable 't is , mr shutes abuses that text greatly , act ▪ 2. 39. for the promise is to you and to your children , and to all that are af●r off , even so many as the lord our god shall call . now see this mans exposition of these worth in page 71. viz. that was to all the elect gentiles and their children ; for the promise runs in the same channel , to the gentiles and their children in the text , without any variation , as is ●id to the jews and their children . answer . if he had said to the elect gentiles and to their children or off-spring also , that are elected and called , then he had not wronged the text ; for the promise , that is , that of remission of s●n , and of the holy ghost , which runs first to the jews that are called , and to their children or off-spring that are called , and so in like manner also unto the gentiles that are called , and to their off spring that shall be called , not to the jews , and their children as such , i. e. whether effectually called or not ; but to no more of the jews , nor gentiles themselves , nor their children but even so many as the lord our god shall call ▪ dr. hammond confessed this text is to little purpose brought to prove infant baptism : seeing by children is meant off-spring , and refers not to infants as such ; it certainly intends no children of jews , or gentiles , but such only who are elected , and called ones . besides , this man hath left out words in several texts of scripture quoted by himself in his book , yet blames his antagonists for so doing at a strange manner : for because i left out the words everlasting covenant , he comparies me to the devil . see page 116. in page 21. he 〈◊〉 ger. 17. 9. 10 11. but ( saith he ) neither in these ●●●ee quotations , nor in his whole book , hath 〈◊〉 so much as named that which is the quintessence of the covenant , &c. namely as everlasting covenant . the devil left out part of a scripture , &c. answer , i fear he saw but part of my book ; for 't is a great untruth which he affirms , viz. that i never named everlasting covenant ; for i , as you have heard ( in this answer ) did not only name it , but answered the argument that is raised from thence , see part 2. page 9 , 10. now that mr. shute hath left part of the words in some texts , and added words in other he hath quoted , see page 120. where he mentions the words of that text 1 cor. 15. 22. for as in adam a● dye , so in christ shall all be made al●ve ; he has wrote thus for as in adam all the elect dye , so in christ they shall all be made alive ; this is all in the same italick letter : where he adds ( elect ) and ( they ) rendring the sense as if none should have a resurrection but the elect , which is against the sense of the apostle . so in page 133. mentioning mark 16. 16. viz. he that believeth and is baptized shall be saved , but he that believeth not shall be damned . he hath wrote it thus , viz. he that believeth shall be saved , but he that believeth not shall be damned . ( baptized ) is left out to favour his design , i fear ; for tho' faith be the same in every age , yet the the ordinances are not the same , under the gospel , as under the law , for baptism is no legal ordinance , nor the lords supper , &c. also he has given a false exposition on several verses , in rom. 11. and hath in so doing abused mr. collins also ; these are mr. collins words ( as repeated by mr. shute ) page 75 , 76. the natural branches are broken off , ergo childrens visible incovenanting , is repealed ; the antecedent of this enthymem is clear from the apostles assertion , rom. 11. 19 , 20 , 21. by the natural branches without controversie , is to be understood the natural seed of abraham now mr. shute leaves out mr. collins demonstration following , to prove his argument , i. e. by the branches saith he , without controversy , is to be understood the natural seed of abraham ; and the breaking off , must either be meant , from visible church-membership , and external priviledges thereunto belonging ; or the everlasting covenant of grace : it cannot , saith he , be the latter , because that covenant is immutable , therefore it must be the former . thus mr. collins : and he argues to the purpose , for 't is impossible for any to be broken off from the covenant of grace , who were once in that ; and 't is as clear that the jews or natural seed of abraham , as such , are broken off , from being any more a visible church , and that the legal covenant , for their incovenanting , i. e. both parents and children , as such , is gone and taken away ; he took away the first that he might establish the second , heb. 10. 9. there is a first , and a second , an old and a new. now the first is only taken away , as a covenant of works , do this and thou shall live ; and as it was given to the whole house of israel , by vertue of which they held their church-state , and church-membership , and all their external rites , ordinances , and priviledges , for the priesthood being changed there is made of necessity a change of the whole law , heb. 7. 12. tho' it was for the jews unbelief they were broken off , yet the dispensation being changed , it was impossible for them to keep their church-state and external legal rites , and priviledges any longer ; for 't is evident that those jews that believed in christ , abode no longer members of their old church ; but were transplanted into the gospel church ; what can be more clear than this , viz. the old house and old legal right of church-membership is overturned and r●oted out for ever ? and say i , if the covenant for incoveannting of the fleshly seed , as such , is abolished , and no new law is given forth for the bringing in again professing parents and their carnal seed , as such , what is it this man contends for , yet what a mighty stir he makes about that in rom. 11. you may see in page 76 , &c. this man makes it his main business to prove that the covenant of grace is not taken away , which we assert with as much zeal as he ; but see how he abuses the text , rom. 11. 17. viz. as those jews which were these branches were broken off , and their children with them were cast out of the covenant : so the gentiles , and all their children were taken into covenant , in their room , and did partake of the same priviledges , with those ●ews that did abide firm in the covenant , &c. 1. answer , this man doth not distinguish one covenant from another , i. e. the legal from the gospel covenant ; nay he owns but one so that he ass●rts the unbelieving jews , were broken off of the covenant of grace , and their children too ; by which he seems to plead for arminianism or final falling o●● of the covenant of grace : nay worse , i. e. that the children were broken off from the covenant of grace for their parent● sin and unbelief , 〈…〉 . for if the first fruit be holy , the lump is also holy ; and if the root be holy , so are the branches , vers . 16. ● the root is doubtless meant abraham ; but then know that abraham was a twofold 〈◊〉 as well as a twofold father , viz the root of all his natural seed , and the root or father of all his true spiritual ; now for a man to say that the apostle here refers to abraham as a natural root , and so to his natural or carnal seed as such , is to destroy the whole scope and drift of the holy ghost in this chapter ; in the close of the 10 chapter the apostle shews the jews were rejected , and the gentiles called ; and in the beginning of this 〈◊〉 . chapter he prevents an objection ; some might be ready to say if this be so , then god hath cast away his covenant people . to this he answers , vers . 2. god hath not cast away his people whom he for knew that is , his elect or the spiritual seed of abraham that were among the jews , see vers . 5. even so then o● this present time there is a remnant according to the election of grace : again , in vers . 7 what then israel had not obtained , &c. ( that is the natural seed as such , ) but the election hath obtained it , and the rest were blended ; and tho' the main body of the jews were rejected for their unbelief , yet in the latter days god will call all those and bring them in , who belong to the election of grace , and so all israel , ( that is the spiritual israel ) shall be saved , see vers . 15. and ●6 . and from hence the 16. verse is brought in , viz. for if the first fruit be holy , the lump is also holy , 〈◊〉 . is the apostle speaking here of a legal federal holiness ? no , not a word of any such matter : but of such a holiness as was in the post , i. e. in abraham who was spiritually holy , being an elect person ; and to that holiness the apostle refers . viz. first in respect of gods election , personal , and inherent in gods intention . now then to apply the holiness and infection here , to outward dispensation only in the whole church , which is meant of saving grace in the invisible , and to make every believing parent a like root to his posterity with abraham to his seed , as some have done , and this man seems to do ; is a great abuse of the sacred text. for this would be to set up another wall of separation or partition betwixt ( believers and their seed , and unbelievers and their seed , ) as the old one wa● , which is now broken down between jews and gentiles according to eph. 2. 14 , 15. as also a knowing of men after the flesh , i. e. after fleshly descent , external priviledges , &c. 2. the first fruit spoken of we understand to refer to isaac , jacob , and the holy partriachs , who were given to abraham as the first fruit of the covenant of grace god made with him , who were all holy as abraham , their root was holy , that is , spiritually and inherently holy. 3. by the lump may be meant the whole body of the elect or spiritual seed of abraham , who lived from the time the first fruit was given him until the gospel days , who were all holy as the root also . by lump cannot be intended the whole nation of the jews , as mr. shute positively affirms , in page 82. for it so , what consistency can there be in the apostles words and argument ? the apostle speaks of the elect israel , not of the fleshly and carnal israel ; take this mans words the first fruit the jews , &c. the lump or whole nation of them ; and here is the same root , on which the gentiles are grassed , page 82. he confounds the first fruit and lump together , and says by it is meant the whole nation of the jews . what text can be wronged worse ? we grant 't is the same root that all gentile believers partake of the fatness of which the godly jews pertook of under the law , viz. the blessings of the covenant of grace made with the root abraham ; but what is this to our carnal seed as such ? 4. by the branches who are said to be holy also , certainly is to be understood those elect ones of israel who were living in the apostles days , as vers . 5. even so then at this time also there is a remnant according to the election of grace . now observe the apostle speaks , in vers . 17. of some branches that were broken off , and of the gentiles who were like a wild olive tree , being grassed in ; these branches that were broken off , were the unbelieving jews , who at that time comprehended the whole national church of israel ; for all that believed that were jews , were transplanted into the gospel church , these branches that were broken off sprang from the same root as abraham , was their father according to the flesh and legal covenant , and for a time seemed true branches , they were of israel , though not israel , rom. 9. 6. they were the children of the flesh , but not the children of the promise , they were in the external covenant , but being not in the covenant of grace , by faith , and the old covenant being now gone and taken away , they were cut off and no more lookt upon as branches in any sense . they were branches in the old testament church , but there is a new will made , a new and last testament confirmed , and ratifie by the death of the testatour jesus christ , and the fleshly seed as such have no such legacy , left them as in the old testament , viz. to be members of the new testament church , that running to none but to such who believe , &c. but they not believing , or for their unbelief were cut or broken off . 1. not broken off the covenant of grace , as mr. shute intimates , because they never were in that covenant . 2. not broken off gods election , for to that they did not belong : but , 3ly . they were broken off and their children as such ( or as so considered ) so that they are no more a visible church of god , nor a people in any covenant relation to him . yet we are not to conceive although those unbelieving jews were in this sense , broken off from their old standing and church state that their children who believed were rejected and lost , no , no ; they that did believe in christ and submit to the new dispensation , were by faith grafted into christ , and upon the profession of their faith were united also to the gospel church and became members thereof . and so with the believing gentiles did partake of the fatness of the covenant of grace god made with abraham , and of the blessings and priviledges of the gospel church , and doubtless this is the very truth of the matter according to the main scope and design of the holy ghost , in this chapter : now then mr. shute greatly wrongs this place of sacred scripture . 1. whilst he argues that the jews were broken off from the covenant of grace . 2. he wrongs the text , whilst he says it was no dissolution of the jewish church , but an excommunication of those unbelieving persons out of it , by which he intimates as if the jewish church state still remains , and that the believing gentiles are grafted into that old legal church that is removed and gone for ever . 3. he wrongs this text , whilst he would have all unbelievers children of the jews , broken off the covenant of grace , for to that he seems to refer : for those of them that were in it were not broken off from that covenant nor could be ; and those of the jewish children , that believed , were in the like good estate with believing gentiles , and their believing children ; and many of the children of the unbelieving jews did no doubt own jesus christ , believe in him , and were implanted into the gospel church . 4. whilst he pleads for believing getiles and their infants , as such , to be taken into the covenant of grace , and so made members of the church of christ now , as the children of the jews were members of the church , under the law ; for this he affirms page 81 , 82. 5. whilst he applies the holiness and infection here meant , to outward dispensation , only in the visible church , which is meant of saving grace in the invisible . 6. whilst he makes every believing parent a like root to his posterity with abraham to his seed , he may as well say every believer is a common father , to all that believe , as abraham was — for both these conclusions i infer from his notion . 1. reader , pray observe , that the jews that believed not , were broken off from being any more the people of god , in any covenant relation to him , and this was for their unbelief , and their church state being gone by the dispensation of the gospel , and by the bringing in the gospel church . 2. that whosoever either jews or gentiles who are grafted into christ the true olive , and into the gospel church , must believe or be grafted in by faith , i. e. by their own faith and own consent , not by the faith of their parent be made members of the church under the gospel ; no , but must believe themselves as well as their parents ; 't is not enough now to say we have abraham to our father , or that our parents were believers and in covenant , because the church now does not consist of the carnal seed , but of the true spiritual seed only . mr. shute says in page 82. to mr. collins , if you have not enough you shall have enough , before i have done with you . i am satisfied and he too , he has said too much unless it were better or to better purpose . he appeals to any experienced christian among us , or of our party to judg whether there can be a more full text of scripture produced , to prove the continuation and stability of the covenant , &c. if he will take my thoughts ( who am 't is like in his opinion as well as my own an unexperienced christian ) i must tell him he hath mistaken his antagonist and the text too : cannot the jewish legal church state go , but the covenant of grace must go , with them ? god forbid . the apostle it is evident in this chapter , rom. 11. speaks of gods election , which ran first to abrahams natural seed , according to the covenant of grace , that is , to the elect among the jews , and so argues god had not cast away his people whom he foreknew ; and from hence he shews that all that belong to the said election of grace shall be called , and in the latter days be brought in , or grafted into their own true olive tree , i. e. into christ and into the gospel covenant and church , for all ( the true ) israel shall be saved , as it is written , &c. 't is said they are holy that is they are decretively and in gods sight and intention holy : i wonder at some expositors who conclude , that it is an external relative federal holiness the apostle speaks of here , which holiness is not mentioned in all the new testament , as an eminent ▪ writer observes . and this brings me to what mr. shute says , to that text 1 cor. 7. 14. else were your children unclean , but now are they holy : which scripture he mistakes also whilst he asserts it is federal holiness , as well as matrimonial holiness , for no doubt the sanctification of the unbelieving husband to the believing wife , is the same sanctification or holiness that is said to be in the children , that is , the husband and wife were sanctified , or set apart for the use of one another , by gods ordinance of marriage , and so their children were holy , i. e. legitimate , lawfully begotten , and not bastards ; for no doubt their children that were born when both were unbelievers , were holy in the sense the apostle speaks of , as such that were born when one was a believer : but see a full answer to this text in rector rectified , from page 113. to page 120. and when he writes again let him answer what is there said mr. shute also gives a false exposition of that text , rom. 6. 3 , 4. page 15 , 16. whilst he refers there to the baptism of suffering , telling us the apostle was there exerciting the saints , to prepare for sufferings ; which is not true . likewise he abuses that text , 1 cor. 2. but god hath chosen the weak things of the world , &c. by intimating as if the apostle means little children , and who are weaker ( saith he ) than children ? page 23. also that in psa. 82. i think he would have to refer to infants , i. e. out of the mouths of babes and sucklings thou hast perfected thy praise , page 23. in page 130. that in mark 16. 16. joh. 3. 3. he applies to infants , viz. he that believes and is baptized shall be saved , but he that believes not shall be damned . and so pleads for like necessity , for infants to believe if saved , as the adult . in page 10. he seems to infer that john baptist baptized little infants , because 't is said , there went out to meet him all judea and jerusalem , and all the regions round about jordan , and were baptized . which i have answered , ax laid to the root ; in my reply to mr. exell , see 2 part page 35. to 54. in page 174. mr. shute citing rom. 11. 6. if it be by grace then it is no more of works ; he infers if dying infants are saved without faith then they must be saved by works . which is an abuse of that text ; for as the apostle speaks not of infants , so he speaks of gods grace and favour , in opposition to works o● merits , according to that in eph. 2. 8. by grace you are saved ; he puts faith in the place of grace : we say no infant can be saved but by grace ; yet we do say we see not how it can be said that infants do or can believe . and now let me infer from his notion , viz. if infants cannot believe , they must all perish and be damned , this follows clearly from what he asserts : he had need to see he is certain of what he affirms . in page 92. ( he says , ) it is common for men of our opinion to bring in , and set up our own carnal reason , in opposition to the wisdom of god ; is not this an unchristian charge ? besides , he proves not what he says , nor attempts to do it . sure some gracious person or persons he is concerned more particularly with in church-fellowship , will look upon themselves bound in duty to inquire into some of these grand enormities , false acusations , and other evils this man is found guilty of in his writings . in page 13. he says , that part of the man , woman , or child , that is baptized , must be naked ; and if the whole body must be baptized , then the whole body must be all naked also . and he quotes a passage of mr. baxter ; as if mr. tombs could , or did baptise women naked , to render such a practice odious as indeed it would be , should any do it ; but to cast that on us , is unchristianly done . in page 19. he intimates as if we had found two ways to salvation , because we know not that dying infants have faith , or can believe . in page 20. he abuses mr. collins , as if he was ignorant of any such thing as habitual faith , because he knows nothing of such habits in infants , and says he derides habitual faith , which is a notorious falsehood , and that which mr. collins abhors to do . in page 20. he would have his reader think that mr. collins had rendred mr. charnock an anabaptist , because he quoted him to detect his notion of habitual faith in infants in page 43. because mr. collins said unless children have personal actual faith , they are not to meddle with gods most holy things , mr. shute says , by this mans opinion elect dying infants must be lost and damned ; he would have those children to be infants that cryed hosanna to the son of david : for if it be not that he means it is nothing to his purpose ; for we deny not , but some little children have and may have a work of god upon their hearts , tho' not above five or six years old . in page 68. he infers four false conclusions upon mr. collins , denying faith to be in infants . 1. that god cannot work faith in young infants , because they are not able to help him , &c. doth mr. collins question gods power , or intimate god cannot work , without help of the creature ? 2. that he doth tacitly declare that god is not able to make them capable of the reception of grace . because they are not of years to exercise i● , as if mr collins did not know god was infinite in power . 3. that adult persons do qualifie themselves for the reception of grace ; or at leastwise are copartners with the spirit of grace , in the working of it . 4. if this be so , saith he , then it is not gods grace , but mans work , &c. which are all false conclusions and great abuses cast on mr. collins , and no ways to be inferred from his positions . in page 73. he renders the baptists to be cunning deceivers , take his words , i. e. i am not , saith he , all together ignorant of their devices , and stratagems by which they uphold their opinion , in which their principles are enveloped and lie dormant . in page 115. he says , benjamine keach doth reckon abraham of greater antiquity than christ. answer , this is a false charge likewise , and no such consequence can be gathered from my words , to which he refers , as my answer shews in this reply . in page 126. he saith , this author is for the saving elect dying infants by some other covenant , and not by the covenant of grace . answer , this is also false and a great abuse , for i no where hint any such thing , but say , 't is impossible any infant or adult person either should be saved by any other covenant but that tho' i say they may be saved and not be members of the visible church ; as some infants were before god made known , the covenant of circumcision and set up the legal church of israel . in page 134. he calls our doctrin a fallacious doctrin ; and knows not which to wonder at most , viz. our boldness and confidence : or our peoples ignorance to be so horribly deluded and imposed upon . what enemy could reproach us worse ? in page 113. saith he , thus i have given you one broad side more , by which i have brought your opinion by the lee , and all the carpenters and calkers in the nation cannot save it from sinking . answer , friend you mistake our , cause , and opinion is an firm and as sound as ever , and needs no carpenters nor calkers to mend those breaches you have made . in page 140. he says , thus you see the covenant god made with abraham , and all his seed both spiritual and carnal , stands fact and firm to gospel believers , and all their seed both spiritual and carnal ; notwithstanding hercules with his club and benjamin hewed it with his broad ax , they cannot destroy it , because it is an everlasting covenant . 1. answer , are these savoury expressions ? my ax friend , is gods word ; the title of that book was the words of the text , viz. the ax laid at the root , and this ax will cut down all your thorns and briers , do what you can . 2. how he hath proved that covenant god made with abraham , and his carnal seed as such , doth remain , let the reader now judg. 3 how came ( if this be so ) abraham's natural seed to be unchurched as he himself confesses in , page 37. nay that they unchurched themselves . in his postscript , page 190. he says , tho he has thus written concerning the anabaptists , and proved their congregations to be no churches , and their baptism to be a counterfeit , and their opinion sacrilegious , in that they rob the church of her treasure , &c. — these are very hard words , and also false ; for he has not done what he says , and never will , nor can he do it . an account of some of mr. shute's impertinences , inconsistences and self-contradictions . in the last place take a few of his impertinences , &c. in page 49. if you can prove , saith he , by plain scripture testimony that ever christ or any of his apostles , &c. did forbid the baptising the infant seed of believers , &c. answer , now how impertinent is this ? where did christ forbid infants of believers , the lords supper ? and indeed they may have that as well as baptism , and the first fathers that established infant baptism , gave them the lords supper also : 2. where is crossing in baptism forbid , or popists salt spittle , or crisom or other popish rites ? these in plain words are not forbid , are they therefore lawful ? if christ would have them to be baptized , it would have been expressed in the affirmative ; and is this horribly to impose our own uncouth notions as you affirm in the said 49. page of your book ? where hath christ forbid baptizing of turks , and insidels , or the children of unbelievers ? in page 98. he says the church of the jews was not a legal church , take his words , viz. the church of god under the mosaick law was not a carnal legal church . strange contradiction ! what , a church under the law and not a legal church ? he may as well say the church of god under the gospel , is not a gospel church . in page 97. he distinguishes not on the covenant made with abraham , but positively asserts that off from that covenant god made with abraham , viz. the covenant of grace , some of the natural branches were broken ; yet in contradiction to this he shews , in page 74. from psa. 89. that the covenant of grace is firm and abideth for ever , and else where shews that there 's no final falling from grace ; all those therefore say i , that are in that covenant cannot fail of salvation ; therefore those branches never were in the covenant of grace . in page 25. he says , god saves elect dying infants in no ways or means differing in any one point or part from that wherein he saves adult believers . yet in page 65. he owns infants cannot exercise grace in an ordinary way , and that nothing is required of them personally but passive obedience . is nothing required say i , of adult believers but passive obedience ? if there is then the way or mode of gods saving dying infants differs in some part or point from the way or means of saving the adult ; and clear it is that more than passive obedience is required of adult persons . one while he says all abrahams seed are in the covenant of grace god made with him , and he denies final falling out of that covenant , yet in page 12. he says , one of abrahams sons or seed is praying to him in hell : and to be abrahams seed will not serve their turn . he is for a congregational church , and yet in page 34. speaking of the gospel church , he says , all the seed of believers are members as much now as the jewish children were under the law. and that it is the same church state , tho' in another dress , and denys the dissolution of the jewish church , page 35. can a natural church consisting of whole parishes , families , and provinces , be all one with gospel congregational churches of believers only ? why did this man leave the church of england ? also then the jewish church-state by his opinion continues still : he may say the invisible church is the same now as then ; but not the visible , the matter , as well as the form is changed , — ye also as living stones are built up a spiritual house , &c. 1 pet. 2. 5. was not the gospel church gathered out of the jewish and heathenish nations , consisting only of such men and women who made a profession of their faith ? let him prove any one infant was ever received into the gospel church if he can . in page 167. he inquires whether a farmer destroys his barn or hurts the floor , when he takes a great keap of corn and chaff and winnows the corn , and fans away the chaff , &c. answer , i ask whether or no christ did not remove by the gospel dispensation , all the wheat out of the old barn , nay , and pull down that barn , viz. the jewish church , and fan quit away the carnal seed as such , and all the chaff : and erect a new garner or gospel church , into which he put his wheat , i. e. believing men and women , whether jews or gentiles . in page 136. he intimates that the essential part of circumcision is baptism , and that the essential part thereof remaineth in the flesh still . answer , then say i , circumcision could not be circumcision without baptism , nor baptism be baptism without circumcision , which is such a piece of stuff and impertinences as i never met with all ; can a thing be where the essence or the essential part of it is wanting ? in page 130. he intimates , because i deny infants to have right to baptism ( or that they can believe ) that i assert two ways to be saved . he also there says , viz. there is no saving any person old or young without the grace of faith ; he cites mark 16. 16. joh. 3. 16. thus you see , saith he , there is but one way to eternal life , either for old or young , that is , through faith in the righteousness and merits of christ. wo be to poor infants then say i , if they cannot believe as the adult do ; if it be thus , we say there 's no way to be saved , but by christ's merrits and righteousness imputed , and that infants must be sanctified that are saved also ; but yet we dare not say they do or can be said , to believe as the adult , and if they do not they must be damned according to his notion because that is true of all the adult that believe not . one while he seems to say that the infants of believers as such , have habitual faith. at another time confesses he cannot prove , that this or that infant of believers hath faith , or the habit of it , without he had a new bible , page 45. doubtless the tree is known by the fruit if we speak of the adult , we may know who do believe ; ( though i deny not but we may be mistaken in some ; ) how did paul know that the saints at thessalonica were elected , 1 thes. 1. 4 , 5. knowing , beloved , your election of god. he shews how he came to know they had true faith , and were elected , for our gospel came not to you in word only , but in power , &c. mr. shute says in page 1. 90 that the anabaptists congregations be hath proved no churches , and their baptism to be a counterfeit , and their opinion sacrilegious . yet he hath communion at the lords table with some of them who have this counterfeit baptism , and deny infants to be the subjects of that ordinance , and sprinkling to be baptizing and so are guilty of like sacrilege with us , there being divers baptists in that church to whom he belongs . an appendix ; being a reply to mr. shute's last single sheet , in answer to mr. collins's half sheet ; wherein the covenant of circumcision , &c. and free promise of grace , god made to abraham , are further and distinctly opened ; shewing how they differ from each other . since i wrote this reply to mr. shutes last book , i have met with a single sheet , which he calls an answer to mr. hercules collins last shift , &c. which discovers more of his bitter spirit , and what ill influences he is under , — i thought it not amiss to make some remarks upon this sheet , tho' i suppose mr. collins will think himself concerned to vindicate his innocency , from his undue , unchristian , and false charges : this paper of mr. shutes manifesteth very great confidence touching his notions of the covenant god made with abraham , and as much ignorance : as will quickly appear to all discerning men who shall read it . in page 1st he says , i have cleared and vindicated the aforesaid antidote from that foul aspersion , and totally confuted all the aspersors in my last book , in the judgment of all wise judicious and impartial persons that have read it . answer , let those wise persons he speak of , first read this precedent answer to his book and then let them impartially judg of it . in page 2. he speaks of mr. collins his five arguments to prove the covenant of peculiarity god made with abraham . to this mr. shute says , pray where do you find this distinction concerning the everlasting covenant god made with abraham , and his seed ? answer , you shall see friend that there is such a distinction found in the scripture , and that your reverend ministers confirm the same thing , viz. that god made a covenant with abrahams natural seed as such , which is removed ; and also a covenant with abrahams spiritual seed as such , which runs to christ , and all that are his elect ones ( see gal. 3. 16. now to abraham ) and his seed were the promises made . he saith not , and to seeds , as of many ; but as of one , and to thy seed , which is christ. compared with verse 29. and if ye be christs , then are ye abrahams seed , and heirs according to the promise . now friend , if you say this promise which the apostle speaks of , ( which is the everlasting covenant of grace , god made with abraham ) was made with many , i. e. both with abrahams natural and spiritual seed as such , you contradict the holy ghost . paul says , and not to seeds as of many , but you say to seeds , i. e. all his natural and spiritual seed , page 5. see also rom. 9. 5 , 6 , 7 , 8. they are not all israel , which are of israel : neither because they are the seed of abraham , are they all children : but in isaac shall thy seed be called . that is , they which are the children of the flesh , these are not the children of god : but the children of the promise ( mark it ) are accounted for the seed . is not that distinction mr. collins speaks of , clearly laid down in these scripture ? doth not the apostle exclude the carnal seed of abraham as such ; from being included in the covenant of grace ? 2. i need not go about to prove , there was a covenant made with abraham and all his natural seed as such , since that is so clearly and fully spoken of in the scripture ; viz. that the whole house of israel both parents and children , were taken into the legal covenant and all were members of the jewish church ; read gen. 17. 9 , 10 , 12 , dent. 29. 9 , 10 , 11. 12 , 13. but that legal covenant we affirm is abrogated and taken away : if it were not so , what is it which our apostle speaks in heb. 10. 9. he took away the first , that he might establish the second . compared with heb. 8. 7 , 8 , 13. sure none can once immagin that this covenant was the covenant of grace : also what doth the apostle mean when he says , cast out the bond woman and her son , gal. 4. 30. doth he not tell us by the bondwoman is meant the old covenant given to the whole house of israel , or the lineal seed of abraham ; not the covenant given to all mankind in the first adam ; and doth he not tell us by the son of the bond-woman is meant the fleshly seed of abraham as such ? who were all taken into covenant with god under the old testament : and yet is there no covenant that peculiarly was made with abrahams natural seed , as such . in page 7. mr. shute repeats . gen. 17. 7. and i will establish my covenant between me and thee , and thy seed after thee in their generations for an everlasting covenant , to be a god to thee and to thy seed after thee . here he leaves out the following verse , wherein the covenant is mentioned ( which he charges as an high crime in others ) viz. this is my covenant , which ye shall keep between me , and you , and thy seed after thee ; every man-child among you shall be circumcised . verse 10. and ye shall circumcise the flesh of your fore-skin , and it shall be a token of the covenant betwixt me and you , verse 11. he that is born in thy house , and he that is bought with thy mony , must needs be circumcised : and my covenant shall be in your flesh ; for an everlasting covenant , verse 13. these verses he cites not . now mr. shute judges this covenant is the covenant of grace made with abraham , and that for two reasons ( as i suppose . ) 1. because 't is called an everlasting covenant . 2. because god promised in this covenant to be the god of abraham , and the god of his seed after him in their generations , which no doubt refers to his natural seed as such . taking in both those of his off-spring that did believe in christ to come , and such also that did not so believe that proceeded from abrahams loins by isaac . 1. as to the term everlasting , i have shewed in the precedent , answer , that some times in the scripture it is taken with restriction , and denotes only a long period of time , viz. during that dispensation , or until the m●ssi●s should come● ; the priesthood of aaron is upon the same account called an everlasting priesthood . indeed this covenant could continue no longer than the token of it abode or was to abide in their flesh : read the words again verse 13. and my covenant shall be in your flesh for an everlasting covenant . 2. circumcision being as our adversaries say , the seal of the covenant , now , say i , since the seal , namely circumcision , is broken off and gone , as it was it at the death of christ : i ask what is become of that covenant it was a sign or seal of , is not the covenant gone and dissolved , when 't is cancelled ? 〈◊〉 , read your annotators on gen. 17. 13. and ●●r the sign of it , say they , it is so called , because it was to indure through all generations till the coming of the messias , the word olim here and elsewhere rendred everlasting or for ever , being 〈◊〉 used to express not only simple eternity , but any long continuance for ma●●ages , 〈◊〉 some time for a mans life , exod. 21. ● . deut. 15. 17. ● king 9. 3. thus mr. pools annotations . this being so , to what purpose do you make such a stir about the word everlasting ? ●ly . as to this second reason , viz. god in that covenant gave himself to abraham to be his god , and the god of his seed in their generations . 1. answer , i would know whether god is now in covenant with abrahams natural seed as such ; or are they not rejected ? how then could this be the unchangeable covenant of grace ? read my 14. arguments in the precedent answer , to prove the covenant of circumcision was not the covenant of grace . 2. was god the god of all abrahams carnal seed as such ; by way of special interest ? if so , they shall no doubt be all eternally saved ; as well as all the children or carnal seed of believers : which you will not admit of . therefore consider that god may be said to be the god of a people , two manner of ways . 1. by the free promise or covenant of grace , in a spiritual sense : or by divine union with him , through faith and the indwelling of the holy spirit ; 't is this gives special interest in god to all adult persons , and thus he was not the god of all abrahams carnal seed , no , but of a few of them only comparatively , for tho' the number of the children of israel be as the sands of the sea , yet but a remnant shall be saved . 2. god may be said to be the god of a people , by entring into an external , outward or legal covenant with them ; and thus he was the god of abraham , and of all his carnal seed or off-spring , or whole house of israel : under the old covenant , or dispensation of the law : god made them as a nation , a peculiar people unto himself , and was said to be married to them . see dr. bates one of your own ministers in his sermon preached at mr. baxters funeral . 1. he shews that god is the god of all mankind by creation . 2. god is the god of a people , upon the account of external calling and profession ; and thus , saith he , the posterity of ▪ seth , are so called ; and the intire nation of the jews &c. friend , this i desire you to weigh well , for god was not by way of special interest , in a spiritual sense the god of abrahams carnal seed as such : therefore it was this external covenent , no doubt that mr. cotton intends when he says the ministry of john the baptist did burn as an oven , and left the jews neither the root of abrahams covenant , nor the branches of their own good works , co●ton on the covenant page 21 , 22 friend , you speak as if your ministers had 〈◊〉 those notions of yours into you , about the covenant god made with abraham ; i am satisfied you abuse your ministers ; i am sure dr. owen taught you no such doctrin , as i have already shewed ; and i shall here again faithfully cite two or three passages more of that reverend minister of christ : see his exposition on the 8th chapter to the hebrews , page 219 , &c. 1. he shews that the covenant god made with the whole house of israel , was not that ministration of the covenant of works god made with all men in the first alam . 2. that it was not the covenant of grace : 1. saith he , page 224. the old covenant , the original covenant of works made with alam and all mankind in him is not intended , for this is undoubtedly a covenant different in the essence and substance of it from the new. in page 219. he saith , but it is evident that the covenant intended , was a covenant wherein the church of israel walked with god , until such time as this better covenant was solemnly introduced , this is plainly declared in the ensuing context , he says , it was bec●me old and ready to disappear . wherefore it is not the covenant of works made with adam , that is intended when this other is said , to be a better covenant : thus the doctor . friend doth not he hereby clearly lay down a covenant of peculiarity made with abrahams natural seed as such , or a covenant that only and peculiarly belonged to them ; and 't is as plain this began in that covenant god made with abraham . in page 288. he saith , we must grant two distinct covenants to be intended rather than a twofold administration of the same covenant meerly to be intended . he also shews that the old covenant which god made with the natural seed of abraham could not be the covenant of grace , because there was no reconciliation with god , nor salvation to be obtained by vertue of that covenant . observe the doctor speaks not of adams covenant , but of that covenant god gave to the whole house of israel , or natural seed of abraham . he further shews that the covenant of grace , untill christ came , was only contained in promise , by which covenant , all that lived under the old testament who had faith in it were saved , to abraham and his seed was the promise made , gal. 3. 16. that was the covenant of grace , therefore say we , the covenant of circumcision , and sinai covenant where there was mutual stipulation betwixt god and the whole house of israel , could not be the covenant of grace ; besides , 't is said that that covenant they broke , and by so doing , lost all the external blessings of it , as the prophet zach. chap. 11. 10 , 14. shws , because of the jews unbelief , and putting the messiah to death , god broke his covenant with that people . zech. 11. 10. and i took my staff , even beauty , and cut it asunder : that i might break my covenant which i made with all the people . what is become now of your everlasting covenant , god made with all the people of israel or natural seed of abraham ? is it not gone , are his carnal seed as such still in covenant with god , or are they not with their external legal covenant cast out ? sir the everlasting covenant of grace , that stands firm 't is true , that is confirmed by the oath of god , and blood of christ ; but the covenant in which was contained circumcision , and all the legal rites and jewish church , and church-membership is gone and taken away . the new covenant is not according to that old covenant god made with the whole house of israel or carnal seed of abraham ; if it be not according to it , then it was not the same in essence , nature or quality : see jer. 31. 32. 1. this , saith the doctor , is the nature and substance of that covenant , which god made with that people ( viz. ) a peculiar temporary covenant , &c. page 235. mark it reader . he adds and concurs with the lutherans , who deny that by the two covenants is meant only a twofold administration of the same covenant , but that two covenants , substantially distinct are intended . `1 . because in the scripture they are often so called , and compared with one another , and some times opposed to one another ; the first and the last , the new and the old . 2. because the covenant of grace in christ is eternal , immutable , always the same , obnoxious unto no alteration , no change or abrogation , neither can these things be spoken of it with respect unto any administration of it , as they are spoken of the old : page 226 , 227. 1. he shews again that by the old covenant is not intended the covenant of works made with adam page 227. when , 2. we speak of the new covenant , saith he , we do not intend the covenant of grace absolutely , as though that were not in being and efficacy before the introduction of that which is promised in this place : for it was always the same as to the substance of it . from the beginning it passed through the whole dispensation of times , before the law and under the law , of the same nature and efficacy unalterable everlasting , ordered in all things and sure . — again he saith , when god renewed the promise of it to abraham , he is said to make a covenant with him , and he did so , but it was with respect unto other things ( mark it ) especially the proceedings of the promised seed from his loins ; but absolutely under the old testament it consisted only in a promise : and as such only is proposed in the scripture . page 227. it appears that the doctor understands the covenant god made with abraham , as we do viz. the promise to abrahams seed , viz. christ and all eternal blessings with him , to intend the covenant of grace ; but whereas it is said god made a covenant with abraham , &c. that has respect to other things , that which concerned his natural seed and out of whose loins christ was to come , that 's the covenant of peculiarity ; he proceeds and gives three reasons why the covenant of grace could not absolutely in it self , but in the promise of it only be called a formal ) covenant : page 227. 1. because it wanted its solemn confirmation and establishment by the blood of the only sacrifice , which belonged unto it ; before this was done in the death of christ , it had not the formal nature of a covenant , &c. 2. this was wanting , ( saith he ) it was not the spring , rule and measure of all the worship of the church i e. this doth belong unto every covenant , properly so called , that god makes with the church ; that is the intire rule of all the worship that god requires of it , which is that they are to restipluate in their entrance into covenant with god ; but so the covenant of grace was not under the old testament , for god did require of the church many duties of worship , that did not belong thereunto ; but now under the new testament this covenant , with its own seals and appointments is the only rule and measure of all acceptable worship , wherefore the new covenant promised in the scripture and here opposed unto the old , is not the promise of grace , mercy , and life , and salvation by christ , absolutely considered , but as it had the formal nature of a covenant given unto it in its establishment by the death of christ , &c. page 227. 1. now pray observe , does not the doctor clearly hint thereby , that no rite , sign , or seal properly of the old testament can be a rite sign or seal properly of the new covenant , how then could circumcision be the seal of the said covenant of grace ? 2. it is evident in the covenant of circumcision , there was a restipulation at their entrance into that covenant with god , so that that was a formal covenant , but the covenant of grace , he tells us was no formal covenant ; but only a free promise under the old testament . therefore there was two covenants held forth in gods transactions with abraham . first a formal covenant made with him and all his fleshly seed , of which circumcision was a sign at their entrance into it , which they thereby subscribed unto . secondly , the covenant of grace held forth only in gods free promise to him . 3. whilst the church enjoyed all the spiritual benefits of the promise ( faith he ) wherein the substance of the covenant of grace was contained , before it was confirmed and made the sole rule of worship , unto the church , it was not inconsistent with the holiness and wisdom of god , to bring any other covenant ( mark it ) or prescribe unto it forms of worship he pleased : page 228. then he proceeds further . 1. that this covenant did not ( saith he ) disannul or make in effectual the promise , but that it doth still continue the only means of life and salvation , and that this was so our apostle proves at large , gal. 3. 17 , 18 , 189. 2. that this other covenant with all the worship contained in it , or required , by it , did but direct and lead unto the future establishment of the promise , in the solemnity of a covenant , &c. by these words and in other places he shews , that , that covenant god made with abrahams natural seed or whole house of israel , tho' it was not the covenant of grace : yet it was given in subserviency unto the gospel covenant . 3. these things being observed , ( saith he , ) we may consider that the scripture doth plainly and expresly make mention of two testaments , or covenants , and distinguishes between them in such a way , as what is spoken cannot hereby be accommodated unto a twofold administration of the same covenant ; the one is mentioned exod. 20. deut 5. namely the covenant god made with the people of israel , &c. the other promised jer. 31. 31. cap. 32. 40. which is the new gospel covenant as before explained : and these two covenants or testaments are compared with the other , 2 cor. 3. 6 , 7 , 8 , 9 , gal. 4. 24 , 25. heb. 7 , 22. chap. 9. 15 , 16 , 17 , 18. page 228. these things being , so it follows that the doctor utterly overthrows , what mr. john flavel and other pedo baptists assert about the covenant made with the people of israel at sinai , to which circumcision appertained , viz. that it was only administration of the covenant of grace , and not a distinct covenant . 1. the doctor then proceeds in page 229. to prove that the covenant made with israel according to the flesh , did not abrogate the covenant of works god made with adam , and substitute that in the room of it . 2. but that it revived , declared , and expressed all the commands of that covenant in the decalogue , that being nothing but a divine summary of the law written in the heart . — says he . 3. it revived the sanction of the first covenant in the curse or sentence of death which it denounced against all transgressors , death was the penalty of the transgression of the covenant of works . ` so say i , was death , the penalty of the transgression of the covenant of circumcision ; the male-child the flesh of whose fore-skin is not cut off , shall dye the death ; which clearly shews it was of the same nature of the sinai covenant . 4. it revived the promise , saith he , of that covenant of eternal life , upon perfect obedience , rom. 10. 5. so say i , did the covenant of circumcision , in that he that was circumcised was bound to keep the whole law gal 5. 3. now , saith the doctor , this is no other but the covenant of works revieved ; nor had this covenant of sinai any such promise of eternal life annexed to it as such , but only the promise inseparable from the covenant of works which is revieved , saying , do this and li●ve . hence , saith he , when our apostle disputeth against justification by the law , or by the works of the law , he doth not intend the works peculiar , unto the covenant of sinai ; such as were the rites and ceremonies of the worship then instituted , but he intends also the works of the first covenant , &c. let this be well considered , for 't is from hence paul excludes circumcision , rom. 4. as being a work or duty opposed to faith , and so appertaining to the old covenant . he then proceeds in sixteen particulars to prove that the two covenants differ from each other , page 236 , 237 , &c. 1. that they differ in circumstance . 2. that they differ in the circumstance of place , gal 4. 24 , 25. 3. that they differ in the manner of their promulgation , 4. in their mediators . 5. that they differ in their subject matter , both as unto the precepts and promises , all sin forbid upon pain of death , and gave promise of life upon perfect obedience , no promise of grace to communicate spiritual strength to assist in obedience . had , promises of temporal things in the land of canaan , in the new covenant , saith he , all things otherwise . 6. that they differ in the manner of their dedication and sanction , that they differ in their substance and end , the old covenant was typical , shadowy & removable , heb. 10. 1. that they differ in their extent of their administration , the first was confined unto the posterity of abraham according to the flesh , &c. excluding all others from the participation of the benefits of it . but the administration of the new covenant is extended unto all nations under heaven . that they differ in their efficacy , the old made nothing perfect , the first covenant saith he , became a special covenant unto that people , that people were the posterity of abraham , page 232. sir , what think you now of two covenants , and of a covenant of peculiarity with abraham's carnal seed ? you must consult your ministers better before you write again . i doubt not but your pastor is of dr. owens judgment in this matter . in page 5. you say , in my last book i have clearly made out , that whatsoever the covenant god made with abraham , was to himself and seed both spiritual and carnal that were in the covenant , is the same now to believers and all their seed , &c. 1. answer , then it follows , that abrahams carnal seed who were ungodly persons , were in the covenant of grace ; for circumcision belonged to them and their male children as far forth as it did appertain , to believers and their male children who were of his race . 2. it will follow then also , that we gentiles that believe , and our natural off-spring have the same right to the land of canaan , and all other priviledges of the jewish church with abrahams carnal seed . there is no ways to save your self from the greatest absurdities imaginable , without distinguishing between those two covenants and the two seeds , or between the covenant of circumcision made with abraham , &c. and the promise of the covenant of grace made to him , and to all his spiritual seed as such . 3ly that christ should come out of abrahams loins according to the flesh , and of none else was in that covenant god made with him , and a special part it was , of the covenant of circumcision , and was that made to the gentiles that believe , or was it not peculiar to abrahams seed only according to the flesh. 4. also when the apostle speaks of the gospel which god preached to abraham , or promise of the covenant of grace ; he doth not mention the covenant of restipulation in gen. 17. 7 , 8 , 9. but that in gen. 12. 3. chap. 18. 18. and chap. 22. 8. in thy seed shall all nations be bless●d : mark it well . you say , the covenant god made with abraham and his seed was never repealed , nor dissolved , nor their church state taken up by the roots at the coming in of the gospel ; for if it had , say you , how cou●d the blessing of abraham , come upon the gentiles , as promised gen. 12. 3. 1. answer , is not the jewish church state dissolved , and doth not dr. owen tell you their old covenant is gone ? yet , 2. do we say , the promise of the new covenant god made to abraham is dissolved ? god forbid , for that is unalterable , and by the vertue of which it is that believing gentiles partake of the blessings of abraham . but friend , the gentiles receive not the blessings of abraham through the law , nor through the covenant of circumcision , but by faith in the promise of the covenant of grace made with abraham , viz. in thy seed shall all the families of the earth be blessed . nay abraham himself , 't is evident , received not that blessedness in the covenant of circumcision , that faith was reckoned to abraham for righteousness , the apostle asserts rom. 4. 9. how was it then reckoned ? when he was in circumcision , or in uncircumcision ? not in circumcision , but in uncircumcision . verse 10. there was no need of this distinction , if circumcision appertained to the covenant of grace ; we see how 't is contra-distinguished to the covenant of faith : and he received circumcision , a seal of the righteousness of the faith he had , yet being uncircumcised : that he might be the father of all that believe , though they be not circumcised ; that righteousness might be imputed to them also . from hence i argue that circumcision was a seal to none but abraham . 1. because it is said to be a seal of the righteousness of the faith , abraham had being yet uncircumcised for so it could not be a seal to others , because they were circumcised before they believed . 2. because also it was to assure him of that peculiar blessing and priviledge of being the father of all that believe . — and none had that prerogative but abraham only . 3. take this argument . if abraham received the spiritual blessing , viz. righteousness and justification by faith in the promise of the covenant of grace made to him , and received not the blessing of righteousness and justification in the covenant of circumcision ; then there were two covenants contained in those covenant , transactions of god with abraham . but the former , and latter is true . ergo there were two covenants contained in those covenant transactions god made with abraham . in page 3. mr. shute says , the olive tree or covenant god made with abraham , was not dissolved : for the jews are to be grafted into their own olive tree again ; but if the covenant were dissolved and repealed , how can they be taken into it again ; for ▪ 't is called their own olive tree , rom. 11. 11 , 12 , 17. 1. answer this man mistakes the holy ghost : the apostle speaks not of the jews , as being abrahams carnal seed as such , but of th●m that belong to the election of grace ▪ 2. now who doubts but that the covenant of grace was their covenant , or olive tree , even all of them that shall be taken into it of the jewish race , in the latter days , as much as it was their covenant , who were jews and elect ones who lived in the apostles time . 3. it might be called their olive tree or covenant , because the covenant of grace as it was made with abraham , ran first to his natural seed who were the children of the promise , i. e. the elect of god ; hence christ said he was not sent but to the lost sheep of the house of israel : that is , not first sent , they were first to have the offer of all new covenant grace and blessings ; to them appertained the covenant and adoption , &c. viz. in the first place . 4. do we plead for the dissolution of the covenant of grace , god made with or promised to abraham , because we say the legal and external covenant made with him and his carnal seed , as such is removed , by vertue of which they had their political church state , and visible church-membership and all other fleshly and legal priviledges ? or do we say , those jews that believed or their elect infants were cast out of the covenant of grace ? god forbid . no , for if the children of unbelieving jews did believe , it shews they are in covenant also . in a word . all that believe , let them be whose children they will , they are all in the covenant of grace : for there is now no difference , jews and gentiles , old and young , bond and free , are all one in christ jesus . now no knowing men after the flesh , i. e. upon the account of fleshly or external priviledges , by descent from abraham according to the flesh : circumcisioa nor uncircumcision , availeth nothing , but a new creature ; old things are past away and all things are become new 2. cor. 5. 17. should this man object and say , as to dr. owen he speaks of the sinai covenant , or the covenant made with the people of israel , after they came out of egypt , and not of the covenant of circumcision . answer , i answer that it is evident where paul excludes the law as not being of faith , nor the covenant of grace , but opposed unit , he also excluded upon the same foot of account circumcision , rom. 4. 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16. gal. 3. 21. gal 5. 3. rom. 2. 25 , 26 , 27. also mr. sbute says , the covenant , deut. 29. 11 , 12 , 13. is the same g●● made with abraham : take his own words ●age 17. note this ( saith he ) by the way , he hath dropt the 13. verse , wherein is the explanation of the covenant to be the same god made with abraham and his seed . which verse doth indeed clearly shew that the covenant of circumcision was the same ( and but a farther establishment of it ) with that given in horeb , thou shalt enter into covenant with the lord thy god , &c. viz. that he may establish thee to day , for a people to himself , and that he may be unto thee agod , as he hath said unto thee , and hath vowed unto thy fathers abraham , isaac , and jacob. you ask , what was the personal actual sin which those young babes committed at the coming in of the gospel , that provoked god to cast them out of covenant ? for you do own that the seed of believers were once in covenant , and were church-members ; but if you cannot prove what the transgression was , then all your arguments ought to be committed to the custody of the essex jayl keeper thus mr. shute . answer , you should first prove it was a gracious priviledge to babes or the carnal seed of abraham , that they were in the legal covenant and national church of israel , before you ask that question . the apostle says not , that circumcision was a priviledg , unless they kept the law , and by it they were obliged to keep it perfectly , and hence it is called a yoke of bondage . 2. it was not for the sins of little babes , that the legal covenant and legal church was dissolved , at the coming in of the gospel : but it was the will and pleasure of god to take that covenant away , that he might establish the second and better covenant . and god it appears hath done infants no hurt hereby , since the promise of god made to abraham , touching salvation by christ in the covenant of grace stands fast for ever , and is brought in , and established to all the elect , both of jews first ; and also of the gentiles . true , the unbelieving jews were cast off for not believing , for had they believed they had pertaken of like gospel grace with those that did believe : but the believing jews and their children did no longer abide in that national church to which they once belonged , nor were their children until they believed , received into the gospel church ; yet i affirm that was no spiritual loss to those babes , seeing there was no righteousness nor salvation to be had by the law , legal covenant , nor circumcision . mr. collin● will not say that believers and their seed only were in the legal covenant and in the legal church , but all unbelievers also , and their children who sprung from isaacs loyns , were in the same covenant , and were church-members , and that by gods appointment too ; as far forth as were the godly or believing jews , and their children : and friend , it should appear that among abrahams carnal seed there were but a very small remnant that were believers ; tho' all were in the legal covenant then , and where churhmembers . 3. say you , you must prove that the gospel brought less grace with it , than the abrogated law carried way . answer , the abrogated law had no grace in it at all ; grace came not by the law , but by jesus christ ; the law is not of faith. 4. here ( say you , ) you confound ●nd contradict your self ; for you say the church is established upon better promises , which i do own and have proved in my book , but the church state is the same , and therefore that of it self is a sufficient argument to prove that all children of christian believers are still in covenant . answer , must the carnal seed be members of the gospel-church as under the law , or is it else not a better covenant that god has established ? friend , many other external priviledges as well as that is gone , the sons of our minishers as such , have no right to the ministry now ; yet all the sons of ministers as such , had that right under the law : besides , we have no land of canaan nor glorious external temple , no promise of gathering earthly riches , no political state of government among our selves ; yet is the gospel church state & gospel covenant better than that under the law. an account of mr. shutes scurrilous language as to the rest of this sheet : i shall only make some remarks on his hard reproachful and opprobrious words and abuse of scripture . in page 2. he compares mr. collins with the jews , as if his arguments were of like nature with theirs who said , we have a law , and by our ●aw he ought to dye . in page 5. you do but beat the air , and shoot all your arrows against a brazen wall , and there is no more work for the club nor ax. answer , he may perceive he was mistaken , for the ax hath not done with him yet . he in the said 5. page abuses that text , better promises , these are his words , viz. for the promises are better , and that chiefly because circumcision was changed for baptism . answer , doth the holy ghost there refer to this change , or is baptism a promise or a precept ? he abuses that text in acts 15. 10. the former ( saith he meaning circumcision ) wherein infants were chiefly concerned , was such a yoke as they nor their fathers were able to bear , they were not able to see their childrens flesh cut off , and we have an instance of this in zipporah , what made her in such a passion with moses her husband , as that she called him a bloody husband twice ? why she tells you her self , it was because of the circumcision . answer , in this he seems to charge the holy god , who appointed and commanded circumcision , as if it was more like a punishment of criminals than an ordinance of god ; as he calls di●ping of believers in the name , &c. 2. was it from the pain that circumcision put the infants to , that the apostle calls it a yoke , that neither they nor their fathers could bear ? or was it not rather because it lay them under an obligation to keep the whole law ? for our apostle , so says in gal. 5. 3. i testifie again to every man that is circumcised , that he is a debtor to do the whole law , compared with rom. 2. 25. 3. he abuses that text exod. 4. 15 , 16. let him read his annotators , she called her husband a bloody husband or a spouse of blood , because she by blood as it were , redeemed her husbands life . god being provoked against moses , as the 14. verse shews , and she prevented his danger by circumcising her son. 2. if she referr'd to circumcision it self , as he takes it , yet she being a midianitisb woman t●●t would not justifie him , thus to reflect on that holy rite and ordinance of god. in page 6. says he , so this question may be sent to essex among the barren jayl keepers . is it safe to scoff and make a sport when we write about sacred things ? he also reflects upon the whole party of the baptists ; as if we were fallen from our former principles about humane learning . i cannot ( says he ) but observe how much this people are swerved from their first principles : for it is not long since they decried humane learning , and also making a trade of preaching , — but if they can get a few shreds or broken fragments of learning , or a learned man on their side , they are ready to make an idol of it , and now they make a trade of preaching , page 16. &c. answer , it appears 't is the whole party he strives to bring into contempt : but let him take heed of belying so gracious a people as the adversaries themselves confess them to be ; did we ever decry humane learning , because we believe and ever did that it is not an essential qualification in a minister ? we are no more for it now than ever we were and we did and do believe that those who preach the gospel , ought to live of the gospel . he renders mr. collins no better than a jesuite ; take his words , this man hath confidence and deceit enough to make a swinging jesuite , &c. page 16. again , he says , this deceitful man hides the sense and meaning of them from the world ; doth not this saviour of great malice ? page 16. he says infants have faith , yetin page 10. ( of his book ) he asketh what personal faith a child is capable of acting in an ordinary way ; or what good fruit such children are capable to bring forth ? 1. in page 8. he renders those false teachers , who say that the covenant god made with abraham is repealed , viz. the covenant of circumcision ; he may see that we deny that the promise or covenant of grace god made with abraham is repealed tho' we say the covenant of circumcision god made with him is repealed . 2. such he says are false teachers who say the church state under the law was carnal . 3. such as deride and scoff at habitual faith in dying infants ; mr. collins owns not such faith to be in infants is he therefore a false teacher . but how does he prove he derides or scoffs , &c. 4. such who take upon them the work of the ministry without gods call , or being gifted or qualified he says are false teachers . such we grant are not true ministers ; but doth not he , think you , refer to such who were not trained up in school learning ? i doubt not but our call from god to the ministry is as good as others have , tho' may be not every ways so well qualified as we ought ; yet humane learning is no qualification left by the holy spirit in the scripture . in page 7. he says , in this authors former book he hath by excluding infants from baptism exclud them from eternal life and salvation ; dying in their infancy . how false that is let all men judg who have read mr. collins book , he refers unto page 41. in page 10. he says , how wilfully blind and dishonest are you thus falsly to quote my words . i can see no reason for those unchristian expressions , in page 11. he says i suppose he means a long white shift , as if we baptized persons in a white shift : what sport is here for the enemies of religion ? tho' i deny that women were baptized in that undecent immodest shameful way and manner , saith he . he means by dipping the whole body : god saith he , never appointed an ordinance to draw out and gratifie mens lusts , page 11. o see what contempt he doth cast upon that way of baptising , which all christians used for many hundred of years in the church , and which christ appointed to the end of the world. you represent to the world , as if our way of baptising were immodest , and done not as comely , or of good report ; for this you are to be accountable to the most high god. friend , if you please to come and see our order in the administration of that ordinance , i doubt not , but you will be convinced of your error , and be forc'd to say , that the subject goeth with more sobriety and modesty , to the sacrament of baptism , than thousands do to the hearing of gods word , or to the sacrament of the lord's supper . in page 12. therefore , saith he , there is no more work for the club nor the ax ; you may lay them by as useless , or hang them up in merchant taylors hall. you may know what he intends , and is not this like those who said , is not this the carpenter , &c. see what a strange prayer he makes in page 15 ; where he pleads his innocency , god is a gracious god ; and i think the man is acted in zeal , but not according to knowledg ; in page 11. he says , our author hath coined a brand new epithet , to cover that unseemly luxurious way of tripping and dipping women , &c. in page 18. he would suggest that mr. collins is possessed with a devil : people say there is a maid , saith he , possessed in wapping ; for my part i think there is a man poss●ss●d also ; hard words . in page 20. he boasts as if anabaptism it self hath resigned up the ghost , and this may serve for its funeral sermon . in page 21. he breaks out , i cannot tell what to think of this man ( meaning ▪ mr. collins ) that should dare to have the confidence , as to put out such scu●rilous abominable false and scandalous things . friend , what shall we think of you and your papers ? in page 23. he renders the answering books that are put out against infant baptism , a raking in dunghils , and therefore such a one as he , he thinks , is fit to do it . in page 191. of this last book he , says that they ( meaning the independant congregations ) are not true churches , or else we are not : i know no reason for this , for i doubt not but they are true churches , as well as we , they being godly christians , tho' i do believe they may be less compleat churches : then those who are baptized upon the profession of faith , or not so orderly in their constitution besides they have received ( as we judge a tradition of man in the stead of christs institution . this man says , he can have communion with those of our opinion , yet says our baptism is a counterfeit and we guilty of sacriledge , page 190. but friend , i see not how they can have communion with you without repentance , considering all the hard words uttered by you : you know who saith men must give an account of all their hard speeches , &c. god grant those i have mentioned , and these following may not be laid to your charge calling our baptism a mock baptism , and us diving anticovenanters , preaching without a call suggesting as if under diabolical possession , calling jesuite , swinging jesuite ; calling dipping , which was the apostolical way of baptising , more like a punishment of criminals , &c. asserting that we make no better of infants than dogs , calling our doctrin mountebank , &c. and a minister a c c , by which 't is concluded you intend coxcomb , asserting we have crasty positions , uncouth glosses , that we mince and limit the fundamental doctrin of mans salvation , to conclude , let the reader take notice of this , viz. were it not more for the honour of god and love to truth , i had not concerned my self with so lin●le an antagoni●● as this is . ● and in reproach call some arminians , sacinians , others gone back to judaism , some gormandisers feasting on legs of muiton ; in some places reflecting on mens honest callings god by his providence called them once unto ; that our doctrin damns infants , &c. whether these speeches he ought not publickly to acknowledg as evil ? is not this as bad as to call his brother raca , i. e. a vain person in anger or malice . cant men write upon controversible points without such bitterness , and reviling language ? i desire friend , you would go to god in prayer , and intreat for pardon through christs blood , and no longer rest in such a spirit and practice : christ is at the door , take heed of smiting your fellow servant . but should you instead of answering our arguments proceed still after the same manner , we shall find out another way to deal with you , viz. bring our charge against you for right and justice to the congregation you belong unto : the lord send , and increase love and charity among his people , and unite them together in one spirit , which he will suddenly do and wipe off our reproach ; to whom be glory and praise for ever and ever , amen . errata . in page 5. line 7. for burkie read burkit p. 8. l. 20. blot out blood , p. 16. l. 37. f. contained r. contrived , p. 19. l. 28. f. comma , r. period . also in several other places you will find false pointing or stops . p. 22. blot out the comma in l. 21 , 22 , 23 , 24 , 25. they being this authors words ; p. 27. l. 10. add gen. 17. 8 , 9. there begins the covenant of peculiarity . p. 32. l. 29. f. purity r. parity , p. 38. l. 3. f. usurp'd r. absur'd , p. 39. l. 18. f. ratifie r. ratified , p. 41. l. 39. f. have r. have had , p. 42. l. 3. f. tho' r. the , p. 29. l. 31. add as to outward dispensation , p. 43. l. 1. f. natural church r. national . finis . postscript , containing several arguments ( to disprove pedo-baptism , and to prove believers only the subjects thereof : ) for mr. gyles shute to answer . friend , if you will not desist but write again , you are desired to answer these arguments , the stress of the controversy lying in them . arg. 1. if none are to be baptized by the authority of the great commission of our blessed saviour , matth. 28. but such who are first made disciples by being taught ; than infants , who are not capable to be taught , ought not to be baptized . but none a●e to be baptized by the authority of the great commission of our blessed saviour , but such who are first made disciples by teaching . ergo , little babes ought not to be baptized . arg. 2. if infant-baptism was never instituted , commanded , or appointed of god , infants ought not to be baptized . but infant-baptism was never instituted , commanded , or appointed of god. ergo , they ought not to be baptized . as to the major ; if one thing may be practised as an ordinance without an institution or command of god , another thing may also ; so any innovation may be let into the church . as to the minor ; if there is an institution for it , &c. 't is either contained in the great commission , matth. 28. mark 16. or somewhere else . but 't is not to be found in the commission , nor any where else . ergo. the major none will deny . the minor i prove thus . none are to be baptized by virtue of the commission , but such who are discipled by the word , as i said before , and so the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies . if any should say , christ commanded his disciples to baptize all nations , and infants are part of nations , therefore are to be baptized . i answer ; arg. 3. if all nations , or any in the nations ought to be baptized before discipled ; then turks , pagans , unbelievers and their children may be baptized , because they are a great part of the nations . but turks , pagans and unbelievers , and their children , ought not to be baptized . ergo. besides that , teaching ( by the authority of the commission ) must go before baptizing , we have proved ; which generally al● learned men do assert : if the institution is to be found any where else , they must shew the place . arg. 4. faith and repentance are required of all that ought to be baptized . infants are not required to believe and repent , nor are they capable so to do . ergo , infants ought not to be baptized . the major is clear , acts 2 , 8 , 10 , 16 chapters ; and 't is also asserted by the church of england . what is required of persons to be baptized ? that 's the question . the answer is , repentance , whereby they forsake sin , and faith , whereby they stedfastly believe the promise of god made to them in that sacrament . the minor cannot be denied . arg. 5. that practice that tends not to the glory of god , nor to the profit of the child , when done , nor in after-times when grown up , but may prove hurtful and of a dangerous nature to him , ca●●c● be a truth of god. but the practice of infant-baptism tends not to the glory of god ▪ nor to the profit of the child when baptized , nor in after-times when grown up , but may prove hurtful and of a dangerous nature to him . ergo. see levit. 10. 1 , 2. where moses told aaron , because his sons had done that which god commanded them not , that god would be sanctified 〈◊〉 all that drew 〈◊〉 unto him ; intimating , that such who did that which god commanded not , did not sanctify or glorify god therein . can god be glorified by man's disobedience , or by adding to his word ; by doing that which god hath not required ? matth. 16. 9. in vain do you worship me , teaching for doctrine the commandments of men : and that that practice doth profit the child , none can prove from god's word : and in after-times when grown up , it may cause the person to think he was thereby made a christian , &c. and brought into the covenant of grace , and had it sealed to him , nay , thereby regenerated , and that infants are thereby ingrafted also into christ's church . sure all understanding men know baptism of believers is not called regeneration , but only metonymically , it being a figure of regeneration . but they ignorantly affirm also , that infants then have a federal holiness ; as if this imagined holiness comes in by the child's covenant in baptism , which may prove hurtful and dangerous to them , and cause them to think baptism confers grace , which is a great error . how can water , saith mr. charnock , an external thing , work upon the soul physically ? nor can it , saith he , be proved , that ever the spirit of god is tied by any promise , to apply himself to the soul in a gracious operation , when water is applied to the body : if it were so , then all that were baptized were regenerated , then all that were baptized should be saved , or else the doctrine of perseverance falls to the ground . some indeed , says he , say , that regeration is conferred in baptism upon the elect , and exerts it self afterwards in conversion . but how so active a principle as a spiritual life should lie dead and asleep so many years , &c. is not easily conceived . on regen . p. 75. arg. 6. if the church of england says , that faith and repentance are required of all that ought to be baptized , and in so saying , speak truly , and yet infants can't perform those things ; then infants ought not to be baptized . but the church of england says , that faith and repentance are required of all such , &c. and speak truly , and yet infants cannot perform these things . ergo , infants ought not to be baptized . object . if it be objected , that they affirm they do perform it by their sureties . answ. if suretiship for children in baptism is not required of god , and the sureties do not , cannot perform those things for the child : then suretiship is not of god , and so signifies nothing , but is an unlawful and sinful undertaking . but suretiship in childrens baptism is not required of god , and they do not , cannot perform what they promise . ergo. do they , or can they cause the child to sorsake the devil and all his works , the pomps and vanities of this wicked world ; and all the sinful lusts of the flesh ? in a word ; can they make the child or children to repent and truly believe in jesus christ ? for these are the things they promise for them , and in their name . alas , they want power to do it for themselves , and how then should they do it for others ? besides , we see they never mind nor regard their covenant in the case : and will not god one day say , who has required these things at your hands ? arg. 7. if there be no precedent in the scripture , ( as there is no precept ) that any infant was baptized , then infants ought not to be baptized . but there is no precedent that any infant was baptized in the scripture . ergo. if there is any precedent or example in scripture that any infant was baptized , let them shew us where we may find it . erasmus saith , 't is no where expressed in the apostolical writings , that they baptized children . union of the church , and on rom. 6. calvin saith , it is no where expressed by the evangelists , that any one infant was baptized by the apostles . iustit . c. 16. book 4. ludovicus vives saith , none of old were wont to be baptized but in grown age , and who desired and understood what it was . vide ludov. the magdeburgenses say , that concerning the baptizing the adult , both jews and gentiles , we have sufficient proof from acts 2 , 8 , 10 , 16 chapters ; but as to the baptizing of infants , they can meet with no example in scripture . magdeb. cent. l. 2. p. 469. dr. taylor saith , it is against the perpetual analogy of christ's doctrine to baptize infants : for besides that christ never gave any precept to baptize them , nor ever himself nor his apostles ( that appears ) did baptize any of them : all that either he or his apostles said concerning it , requires such previous dispositions of baptism , of which infants are not capable , viz. faith and repentance . lib. proph. p. 239. arg. 8. if whatsoever which is necessary to faith and practice is left in the holy scripture , that being a compleat and perfect rule , and yet infant-baptism is not contained or to be found therein , then infant-baptism is not of god. but whatever is necessary to faith and practice , is contained in the holy scriptures , &c. but infant-baptism is not to be found therein . ergo. that the scripture is a perfect rule , &c. we have the consent of all the ancient fathers and modern divines . athanasius saith , the holy scriptures being inspirations of god , are sufficient to all instructions of truth . athan. against the gentiles . chrysostom saith , all things be plain and clear in the scripture ; and whatsoever are needful , are manifest there . chrysost. on 2 thess. and 2 tim. 2. basil saith , that 〈…〉 ould be an argument of infidelity , and a most certain sign of pride , if any man should reject any thing written , and should introduce things not written . basil in his sermon de fide. augustine saith , in the scriptures are found all things which contain faith , manner of living , hope , love , &c. let us , saith he , seek no farther than what is written of god our saviour , lest a man would know more than the scriptures witness . arg. in his 198 epistles to fortunat. theophilact saith , it is part of a diabolical spirit , to think any thing divine , without the authority of the holy scripture . lib. 2. paschal . isychius saith , let us who will have any thing observed of god , search no more but that which the gospel doth give unto us . lib. 5. c. 16. on levit. bellarmin saith , that though the arguments of the anabaptists , from the defect of command or example , have a great use against the lutherans , forasmuch as they use that rite every where , having no command or ●xample , theirs is to be re●ected ; yet is it of no force against catholicks , who conclude the apostolical tradition is of no less authority with us than the scripture , &c. this of baptizing of infants is an apostolical tradition . bellarm. in his book de bapt. 1 1. c. 8. mr. ball saith , we must for every ordinance look to the institution , and never stretch it wider , nor draw it narrower than the lord hath made it , for he is the institutor of the sacraments according to his own pleasure ; and 't is our part to learn of him , both to whom , how , and for what end the sacraments are to be administred . ball , in his answer to the new-england e●●ns , p. 38 , 39. and as to the minor , 't is acknowledged by our adversaries , it is not to be found in the letter of the scripture . and as to the consequences drawn therefrom , we have proved , they are not natural from the premises ; and though we ad●●●● of consequences and inferences if genuine , yet no● in the case of an institution respecting a practical ordinance that is of meer positive right . arg. 9. if infant-baptism was an institution of christ , the pedo-baptists could not be at a loss about the grounds of the right infants have to baptism : but the pedo-baptists are at a great loss , and differ exceedingly about the grounds of the right infants have to baptism . ergo , 't is no institution of christ. as touching the major , i argue thus ; that which is an institution of christ , the holy scripture doth shew , as well the end and ground of the ordinance , ●s the subject and manner of it . but the scripture speaks nothing of the end or ground of pedo-baptism , or for what reason they ought to be baptized . ergo , 't is no institution of christ. the minor is undeniable , some affirm , as we have shewed , p. 15. it was to take away original sin. some say it is their right by the covenant , they being the seed of believers . others say , infants have faith , and therefore have a right . others say , they have a right by the faith of their sureties . some ground their right from an apostolical tradition ; others upon the authority of scripture . some say , all children of professed christians ought to be baptized ; others say , none but the children of true believers have a right to it . sure , if it was an ordinance of christ , his word would soon end this controversy . arg. 10. if the children of believing gentiles , as such , are not the natural nor spiritual seed of abraham , they can have no right to baptism , or church-membership , by virtue of any covenant-transaction god made with abraham . but the children of believing gentiles , as such , are not the natural nor spiritual seed of abraham . ergo. arg. 11. if no man can prove from scripture , that any spiritual benefit redounds to infants in their baptism , 't is no ordinance of christ. but no man can prove from scripture , that any spiritual benefit redounds to infants in their baptism . ergo. arg. 12. that cannot be an ordinance of christ , for which there is neither command nor example in all god's word , nor promise to such who do it , nor threatnings to such who neglect it . but there is no command or example in all the word of god for the baptizing of little babes , nor promise made to such who are baptized , nor threatnings to such who are not . ergo. that the child lies under a promise who is baptized , or the child under any threatning or danger that is not baptized , let them prove it , since it is denied . arg. 13. if no parents , at any time or times , have been by god the father , jesus christ , or his apostles , either commended for baptizing of their children , or reproved for neglecting to baptize them ; then infant-baptism is no ordinance of god. but no parents at any time or times have been by god commended for baptizing of their children , &c. ergo , infant-baptism is no ordinance of god. this argument will stand unanswerable , unless any can shew who they were that were ever commended for baptizing their children , or reproved for neglecting it , or unless they can shew a parallel case . arg. 14. if men were not to presume to alter any thing in the worship of god under the law , neither to add thereto , nor diminish therefrom , and god is as strict and jealous of his worship under the gospel ; then nothing ought to be altered in god's worship under the gospel . but under the law men were not to presume so to do , and god is as strict and jealous under the gospel . ergo. the major cannot be denied . the minor is clear ; see thou make all things according to the pattern shewed thee in the mount , exod. 25. 40. and levit. 10. 1 , 2. see how nadab and abihu sped , for presuming to vary from the command of god , and uzzah , tho but in small circumstances as they may seem to us . how dare men adventure , this being so , to change baptism from dipping into sprinkling , and the subject , from an adult believer , to an ignorant babe ? add thou not into his word , &c. arg. 15. whatever practice opens a door to any humane traditions and innovations in god's worship , is a great evil , and to be avoided : but the practice of infant-baptism opens a door to any humane traditions and innovations in god's worship . ergo , to sprinkle or baptize infants is a great evil , and to be avoided . the major will not be denied . the minor is clear , because there is no scripture-ground for it , no command nor example for such a practice in god's word . and if without scripture-authority the church hath power to do one thing , she may do another , and so ad infinitum . arg. 16. whatsoever practice reflects upon the honour , wisdom and care of jesus christ , or renders him less faithful than moses , and the new testament in one of its great ordinances , ( nay , sacraments ) to lie more obscure in god's word , than any law or precept under the old testament , cannot be of god. but the practice of infant-baptism reflects on the honour , care and faithfulness of jesus christ , and renders him less faithful than moses , and a great ordinance , ( nay , sacrament ) of the new testament , to lie more dark and obscure than any precept under the old testament . ergo , infant-baptism cannot be of god. the major cannot be denied . the minor is easily proved : for he is bold indeed who shall affirm infant-baptism doth not lie obscure in god's word . one great party who assert it , say , 't is not to be found in the scripture at all , but 't is an unwritten apostolical tradition : others say , it lies not in the letter of the scripture , but may be proved by consequences ; and yet some great asserters of it , as dr. hammond and others , say , those consequences commonly drawn from divers texts for it , are without demonstration , and so prove nothing . i am sure a man may read the scripture a hundred times over , and never be thereby convinced ; he ought to baptize his children , tho it is powerful to convince men of all other duties . now can this be a truth , since christ who was more faithful than moses , and delivered every thing plainly from the father ? moses left nothing dark as to matter of duty , tho the precepts and external rites of his law were numerous , two or three hundred precepts , yet none were at a loss , or had need to say , is this a truth or an ordinance , or not ? for he that runs may read it . and shall one positive precept given forth by christ , who appointed so few in the new testament , be so obscure , as also the ground and end of it , that men should be confounded about the proofs of it , together with the end and ground thereof ? see heb. 3. 5 , 6. arg. 17. that custom or law which moses never delivered to the jews , nor is any where written in the old testament , was no truth of god , nor of divine authority . but that custom or law to baptize proselytes either men , women or children , was never given to the jews by moses , nor is it any where written in the old testament . ergo , it was no truth of god , nor of divine authority : and evident it is , as sir norton knatchbul shews , that the jewish rabbi●s differed among themselves also about it : for , saith he , rabbi eli●zer expresly contradicts rabbi joshua , who ▪ was the first i know of who asserted this sort of baptism among the jews : for eli●zer , who was contemporary with rabbi joshua , if he did not live before him , asserts , that a proselyte circumcised and not baptized , was a true proselyte . arg. 18. if baptism is of mere positive right , wholly depending on the will and sovereign pleasure of jesus christ , the great legislator : and he hath not required or commanded infants to be baptized : then infants ought not to be baptized : but baptism is of mere positive right , wholly depending on the will and sovereign pleasure of jesus christ , the great legislator , and he hath not required or commanded infants to be baptized . ergo , infants ought not to be baptized . this argument tends to cut off all the pretended proofs of pedo-baptism , taken from the covenant made with abraham ; and because children are said to belong to the kingdom of heaven , it was not the right of abraham's male children to be circumcised , because they were begotten , and born of the fruit of his loins , till he received commandment from god to circumcise them . had he done it before , or without a command from god , it would have been will-worship in him so to have done . moreover , this further appears to be so , because no godly man's children , nor others in abraham's days , nor since , had any right thereto , but only his children , ( or such who were bought with his money , or were proselyted to the jewish religion ) because they had no command from god so to do , as abraham had . this being true , it follows , that if we should grant infants of believing . gentiles , as such , were the seed of abraham ( which we deny ) yet unless god had commanded them to baptize their children , they ought not to do it ; and if they do it without a command or authority from christ , it will be found an act of will-worship in them . arg. 19. all that were baptized in the apostolical primitive times , were baptized upon the profession of faith , were baptized into christ , and thereby put on christ , and were all one in christ jesus , and were abraham's seed and heirs , according to promise . but infants , as such , who are baptized , were not baptized upon the profession of their faith , nor did they put on christ thereby , nor are they all one in christ jesus , also are not abraham's seed and heirs according to promise . ergo , infants ought not to be baptized . mr. baxter confirms the substance of the major . these are his very words , ● . ● . as many as have been baptized ●iv● put on christ , and are all one in christ jesus ; and are abraham's seed , and heirs ▪ according to the promis● , gal. 3. 27 , 28 , 20. this speaks the apostle , saith he , of the probability grounded on a credible profession , &c. baxter's confirm reconcil . pag. 32. the minor will stand firm till any can prove infants by a visible profession have put on christ , are all one in christ jesus , are abraham's seed and heirs according to promise : evident it is , none are the spiritual seed of abraham , but such who have the faith of abraham , and are truly grafted into christ , by a saving-faith . if any object , we read of some who were baptized , who had no saving-faith , but were hypocrites . i answer ; had they appeared to be such , they had not been baptized , nor had they a true right thereto . arg. 20. baptism is the solemnizing of the souls marriage-union with christ , which marriage-contract absolutely requires an actual profession of consent . infants are not capable to enter into ▪ a marriage-union with christ , no● to make a profession of consent . ergo , infants ought not to be baptized . the major our opposits generally grant , particularly see what mr. baxter saith , our baptism is the solemni●ing of our marriage with christ. these are his words , p. 32. the minor none can deny : no man sure in his right mind , will assert that little babes are capable to enter into a marriage-relation with christ , and to make a profession of a consent : and the truth is , he in the next words gives away his cause , viz. and 't is , saith he , a new and strange kind of marriage , where there is no profession of consent ; p. 32. how unhappy was this man to plead for such a n●w and strange kind of marriage : did he find any little babe he ever baptized ( or rather rantize● ) to make a profession of consent to be married to jesus christ. if any should object , he speaks of the baptism of the adult . i answer , his words are these , ` our baptism is , &c. besides , will any pedo-baptist say , that the baptism of the adult is the solemnizing of the souls marriage with christ , and not the baptism of infants . reader , observe how our opposits are forced sometimes to speak the truth , ●●ough it overthrows their own practice of pedo-baptism . arg. 21. if the sins of no persons are forgiven them till they are converted , then they must not be baptized for the forgiveness of them , till they pro●ess themselves to be converted ; but the sins of no persons are forgiven them till they are converted . ergo , no person ought to be baptized for the forgiveness of them , till they pro●ess they are converted . mr. baxter in the said treatise lays down the substance of this argument also , take his own words , i. e. as their sins are not forgiven them till they are converted , mark 4. 12. so they must not be baptized for the forgiveness of them , till they pro●ess themselves converted , seeing to the church , non esse , and non-appare●● is all one . repentance towards god , and faith towards our lord jesus is the sum of that preaching that makes disciples , acts 20. 21. therefore , saith he , both these must by a profession seem to be received , before any at age are baptized ; p. 30. 31. and evident it is , say i , from hence none but such at age ought to be baptized . philip caused the e●●ugh to profess before he would baptize him , that he believed that jesus christ is the son of god. saul had also , saith he , more than a bare profession before baptism , acts 9. 5 , 15 , 17. p. 28. the promise it self , saith he doth expresly require a faith of our own , of all the adult that will have part in the priviledges : therefore there is a faith of our own , that is the condition of our title ; m●●k 16. 16. p. 16. he might have added by the fo●●● of his argument ; therefore infants should not have the priviledges : for ● argue thus , 〈…〉 arg. 2● . if there is but one baptism of water le●t by jesus christ in the new testament , and but one condition or manner of right thereto ▪ and that one baptism is that of the adult ; then infant-baptism is no baptism of christ. but there is but one baptism , in water lest by christ in the new testament , and but one condition and manner of right thereto , and that one baptism is that of the adult . ergo , infant-baptism is no baptism of christ. mr. baxter saith , faith and repentance is the condition of the adult , and as to any other condition , i am sure the scripture is silent ; the way of the lord is one , one lord , one faith , one baptism , ephes. 4. 4. if profession of faith were not necessary , saith mr. baxter , coram ecclesiâ , to church-membership and priviledges , then infidels and heathens would have right ; also , saith he , the church and the world would be consounded . he might have added , but infidels and heathens have no right to church-membership , &c. ergo , 't is a granted case among all christians , saith he , that profession is thus necessary , the apostles and ancient church admitted none without it ; pag. 2● . and if so , why dare any now a days admit of infants , who are capable to make no profession . he adds , y●● christ in his commission directeth his apostles to make disciples , and t●en baptize them , promising , he that believeth , and is baptized , shall be saved , mark 16. 16. pag. 27. furthermore he saith , i● as many as are baptized into christ , are baptized into his death , and are buried with him by baptism into death ; that like as christ was raised from the dead , so we also , should walk in newness of life , &c. then no doubt , saith he , but such as were to be baptized , did first profess this mortification , and a consent to be buried , &c. i● our baptism we put off the body of the sins of the flesh , by the circumcision of christ , being buried with him , and raised with him through faith , quickned with him , and having all our trespasses forgiven , col. 2. 11 , 12 , 13. and will any man ( says he ) ye● , will paul ascribe all this to those that did not so much as profess the things signified ? will baptism , in the judgment of a wise man , do all this for an infidel , ( or , say i , for an in●●nt ) that cannot make a profession that he is a christian ? pag. 31 , 32. he proceeds . arg. 23. the baptized are in 〈…〉 called men washed , sanctified , justified ▪ they are called saints , and churches of saints , 1 cor. 1 , 2. all christians-are sanctified o●●e● pag. 33. now let me add the minor. but infants baptized are not in scripture called men washed , sanctified , justified , they are not called saints , churches of saints , christians , nor sanctified ones . ergo , infan●s ought not to be baptized . if any should say , why did you not cite these assertions of mr. b●●tn's whilst he was living ? i answer , more then twelve years ago i did recite and print these assertions , and many other arguments of his to the same purpose , ●o which he gave no answer . arg. 24. if there is but ●ne way for all , both parents and children to be ad●i●●●d into the gospel-church to the end of the world , and that it is upon the profession of faith to be baptized ; then both par●●●s and children must upon the profession of their faith be baptized , and so admitted , &c. but there is but one way for all , bo●● pa●e●●● and children , to be admitted into the gospel-church to the end of the world , and that is upon the profession of their faith to be baptized . ergo. arg. 25. that cannot be christ's true baptism wherein there is not , 〈…〉 ●e ● lively representation of the death , burial and resurrection of jesus christ , together with our death 〈◊〉 s●● , and v 〈…〉 tion to a new life . but in the baptizing or sprinkling of an infant , there is not , cannot be a lively . representation of christ's death , burial , and resurrection , &c. ergo. arg. 26. that pretended baptism that tends to 〈…〉 the glorious 〈◊〉 and design of christ in his 〈…〉 of gospel . baptism , or cannot answer it , is none of christ's baptism . but the pretended baptism of infants ●en●● to 〈…〉 the glorious end and design of christ 〈…〉 of gospel baptism ergo. the m●●●● will now 〈…〉 . as to the m 〈…〉 , all generally con●●●● the end or design of christ i● 〈…〉 the ordinance of baptism , was in a lively fig●●e , to repres●●● his death , burial , and resurrection , with the person 's death unto sin , and his rising again to walk in newness of life , that is baptized , as the sacrament of the supper was ordained to represent his body was broke , and his blood was shed . but that a liverly figure of christ's death , burial , and resurrection , appears in sprinkling a little water on the face , i see not ; and as done to an infant , there can no death to sin , and rising again to walk in newness of l●●e , be signified ; and therefore-christ's design and end therein is frustrated . arg. 27. if baptism be immersion , as to the proper and genuine signification of the word baptizo , as also of those typical and metaphorical baptisms and the spiritual signification thereof ; then sprinkling cannot be christ's true baptism . but immersion is the proper and genuine signification of the word baptizo , and also of those typical and metaphorical baptisms spoken of , and the spiritual signification thereof . ergo , sprinkling is not christ's true baptism . 1. that the proper and genuine signification of the word baptizo is immersion , or to ●ip , &c. we have proved , which is also confessed by the learned in that language . 2. the figurative baptism was , 1st . that of the red sea , wherein the fathers were buried , as it were , unto moses in the sea , and under the cloud . pools annotations on 1 cor. 10. 2. others , saith he , more probably think that the apostle useth this term , in regard of the great analogy betwixt baptism ( as it was then used ) the persons going down into the waters , and being dipped in them ; and the israelites going down into the sea , the great receptacle of water , though the water at that time was gathered on heaps on either side of them ; yet they seemed buried in the water , as persons in that age were when they were baptized , &c. the 2d . was that of noah's ark. see sir norton knatchbull : the ark of noah and baptism , saith be , were both a type and figure of the resurrection , not the sign of the washing away of sin , though so taken metonymically , but a particular signal of the resurrection of christ : of this baptism is a lively and emphatical figure , as also was the ark of noah , out of which he returned as from a sepulchre , to a new life . 3. metaphorical baptism is that of the spirit and of affliction : the first signifies not a sprinkling of the spirit , but the great effusion of the spirit , like that at pentecost , acts 1. 4 , 5. shall be baptized , &c. on which words casaubon speaks thus : see dr. duveil on acts 2. the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip or plunge , as it were to die colours , in which sense , saith he , the apostles might be truly said to have been baptized : for the house in which this was done , was filled with the holy ghost ; so that the apostles might seem to have been plunged into it as in a large fish-pond . also oecumenius on acts 2. saith , a wind filled the whole house , that it seemed like a fish-pond , because it was promised to the apostles , that they should be baptized with the holy ghost . and the baptism of affliction are those great depths or overwhelmings of afflictions , like that of our saviour's suffering , i. e. no part free ; matth. 20. 22. where you have the same greed word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and like that of david , who saith , god drew him out of great waters . 4. the spiritual signification thereof is the death , burial and resurrection of christ , and of our death to sin , and vivification to a new life . this being so , it follows undeniably sprinkling cannot be christ's true baptism , it must be immersion , and nothing else . and in the last place , finally , to confirm that baptizo is to dip , both from the literal and spiritual signification thereof , as also from those typical and metaphorical baptisms mentioned in the scripture , i might add further , that this evidently appears from the practice of john baptist and the apostles of christ , who baptized in riuers , and where there was much water : and also , because the baptizer and baptized are said to go down into the water , ( not down to the water ) and came up out of the water . john baptist is said to baptize them into jordan , as the greek word renders it , which shews it dipping and not sprinkling . would it be proper to say , he sprinkled them into jordan ▪ the lord open the eyes of those who see not , to consider these things . finis . gold refin'd, or, baptism in its primitive purity proving baptism in water an holy institution of jesus christ ... : wherein it is clearly evinced that baptism ... is immersion, or dipping the whole body, &c : also that believers are only the true subjects (and not infants) of that holy sacrament : likewise mr. smythies arguments for infant-baptism in his late book entitled, the non-communicant ... fully answered / by benj. keach ... keach, benjamin, 1640-1704. 1689 approx. 366 kb of xml-encoded text transcribed from 136 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a47535) transcribed from: (early english books online ; image set 98169) images scanned from microfilm: (early english books, 1641-1700 ; 423:8) gold refin'd, or, baptism in its primitive purity proving baptism in water an holy institution of jesus christ ... : wherein it is clearly evinced that baptism ... is immersion, or dipping the whole body, &c : also that believers are only the true subjects (and not infants) of that holy sacrament : likewise mr. smythies arguments for infant-baptism in his late book entitled, the non-communicant ... fully answered / by benj. keach ... keach, benjamin, 1640-1704. [8], 183, [1] p. printed for the author, and are to be sold by nathaniel crouch ..., london : 1689. pages 16-17 are stained; p. 25 has print obliterated and p. 179-end are torn in filmed copy. beginning-p. 35 and p. 170-end photographed from union theological seminary library copy and inserted at the end. advertisement: p. [8]. reproduction of original in british library. marginal notes. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng smythies, william, d. 1715. -unworthy non-communicant. baptism -early works to 1800. infant baptism -early works to 1800. 2005-04 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-06 jonathan blaney sampled and proofread 2005-06 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion gold refin'd ; or , baptism in its primitive purity . proving baptism in water an holy institution of jesus christ , and to continue in the church to the end of the world. wherein it is clearly evinced , that baptizo , or baptism , is not aspersion or sprinkling , or pouring a little water upon the face , or any other part of the body : but that it is immersion , or dipping the whole body , &c. also that believers are only the true subjects ( and not infants ) of that holy sacrament . likewise mr. smythies arguments for infant-baptism in his late book , entitled , the non-communicant , ( and all other objections ) fully answered . by benj. keach , author of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a key to open scripture-metaphors . isa. 1. 22. thy silver is become dross . london , printed for the author , and are to be sold by nathaniel crouch , at the sign of the bell in the poultry . 1689. the epistle to all that love our lord jesus christ in sincerity . it may possibly be a little wondred at , that i should write at this time any thing upon this subject , which may seem to revive the controversie , of which little has been written of late years ; it may therefore seem necessary i should speak something by way of apology for my self . first of all , i must tell you , that this treatise was wrote the last summer , altho it had no birth till now , and many know what provocations i had about that time to write in behalf of our practice in respect of baptism : having heard how a worthy minister ( whom i respect and honour ) who liveth not far off from me , had publickly preach'd up the baptizing of little babes , bearing very hard upon those of our perswasion ; and could i have had a friendly conference with him , 't is like this had not seen the sun. besides , we were challeng'd to dispute the point with some ministers of the church of england much about the same time , not far from london : but tho they had rendred us as odious as they well could ( and as if we had nothing to say for our practice , viz. for baptizing men and women ) yet when all came to all , none of them would appear to defend what they had spoken , which caused some to conclude it did behove me , or some other to write something about it . moreover , a godly friend ( of some eminency in london ) sent for me to his house ( who , tho a baptist , yet walks with our brethren called independents ) and desired me that i would be pleased to write a sheet or two upon baptism , chiefly to shew what it was , sith he perceived many good people were mistaken therein , and did , as he conceived , take that to be baptism , or baptizing , which was not the thing , he having examined what the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizo did signify , and found by lexicons , and by conferring with scholars , it did not signify aspersion , sprinkling , nor pouring , nor any other washing than immersion , or total dipping of the body in water ; and therefore did conclude it necessary this thing should be further opened , and would have me to conser with one able person who well understood the greek tongue about it , which i was willing to do : nay , and besides all this , when we wrote our key to open scripture-metaphors , we promised the reader we would write something concerning this very matter , as you may see if you read pag. 38. part 2. which , though it be above six years ago , we never performed till now . all these things considered together , with that great impulse of spirit i found to do it , i thought i had a sufficient call to undertake the work , altho i know it has been more effectually managed by far abler pens some years since , yet i conclude ( with others ) a short tract of a small price might come into more hands than bigger volumes would do . moreover i must confess , i have not a little wondred to see so many eminent fathers , and famous divines , both ancient and modern , speaking so clearly as to the literal , proper and genuine signification of the word baptizo , and yet finding so many wise and learned men of late so strangely contradicting themselves by their own practice . i am sure if prejudice and partiality were laid aside , and men would deal faithfully with their own consciences , they must confess our practice of immersion ( or dipping believers in water in the name of the father , &c. ) must of necessity be congruous both with the literal and spiritual signification of the word baptism , and practice of the apostles and primitive church ; and so it will be found one day , and that they have no just cause given them to reproach or charge us as they do : who laying the foundation of their own house false , or not according to the patern ; and not contented so to do neither , but vilifie and reproach them who build exactly according to the direction of the master-builder : we marvel how they can satisfy themselves to keep up that practice of theirs of rantism , since there is nothing to be said in the defence of it from god's word ; and if once it was laid aside ( with the wrong subject ) as an unwarrantable rite , and they would cleave to the primitive institution and practice , what a glorious reformation in point of church-constitution and discipline would there be ! and what a sweet harmony and vnion would follow amongst us ! for there has been no one thing that hath caused like contention in the church for many years , as this of infants-sprinkling hath . if our brethren would but lay this seriously to heart , i can't but think it would put them to a stand or pause about it . it had need lie clear in the word of god , since so great a stress as the foundation of their church in such an eminent manner ( in respect of its constitution ) is laid upon it , and it being that main thing that obstructs and hinders that blessed vnion and fellowship amongst so many good christians as it doth , who hardly in any other things differ at all in any article of faith or practice . and whereas our brethren seem to fly for refuge to that indirect and remote signification of the word baptizo of washing , yet how apparent is it , that it means no other wa●●● but such as is by dipping , swilling , or total wet●●●● that thing , part , member , or person all over ●it . water , that is said to be baptized ; for tho all dipping or baptizing may be called a washing , yet all washing is not dipping , &c. in a proper sense the word baptize , wilson in his dictionary saith , is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tingo , to dip , or plunge into the water , and signifieth primarily such a kind of washing as is used in bucks where linnen is plunged and dipt , &c. but how evident it is , that sprinkling , or pouring is no such washing , viz. baptizing . ainsworth upon lev. 15. 5. says , to baptize , or wash his flesh , as is expressed ver . 13 , 16. meaneth his whole body ; likewise ( saith a great author ) the hebrews affirm in every place , where it is said in the law of bathing the flesh , and washing the cloaths of the unclean , it is not meant but of baptizing the whole body , &c. but if the greek word would bear sprinkling or pouring , yet that will not justify men thus to baptize , because not according to the vsage of the primitive church ; nor doth it answer or reach the signification of this ordinance , which is the death , burial , and resurrection of jesus christ , together with our death to sin , and rising with him to walk in newness of life ; to represent which great mystery , it was ordained , as you will find if you read this treatise . i have been the larger upon this , because if baptism is nothing less , nor more , nor any other act than immersion , or total dipping the whole body , &c. than abundance of godly christians must seek after true baptism ; neither can infants , it appears from hence , be the subjects of it , sith their tender bodies can't bear it in these cold climates , without palpable danger of their lives , as our opposites confess , and formerly , by woful experience , found to be so . jesus christ never appointed an ●●●●nance to destroy the lives of any of his creatures . ●ut why will not our brethren keep to the great insti●ution , and exact rule of the primitive church ? must we content our selves with that light which the church had in respect of this and other gospel-truths at the beginning of the reformation , — since god hath brought forth greater ( to the praise of his own rich grace ) in our days ? and why should a tradition of the antichristian state , be so zealously defended ? the church will never certainly appear in its primitive glory , till this rubbish be remov'd ; which is nothing less than to take a stone of babylon , and lay it in sion for a foundation . besides , it doth not a little reflect upon the honour of the lord jesus , thus to derogate from his holy law , who is appointed heir of both worlds ; who hath settled in his church that religion , and every ordinance thereof , which must remain unalterable to the end of time , or consummation of all things . he ( as our annotators well say ) is the builder of god's house , propagating a holy ( not a fleshly ) seed for himself ; and hath appointed , and fixed on the matter and form thereof , as seemed good in his own sight , who is the brightness of the father's glory , and express image of his person , &c. and what an account our brethren or others will be able to give to him , for presuming to do any thing contrary to the apostolical constitution , when he comes to judg the quick and the dead , i know not . as touching that great argument for infant-baptism , taken from the covenant made with abraham , tho something is here said in answer , and enough hath been said by others formerly , yet i must acquaint the reader , there is a most excellent treatise prepared , written by a very worthy and judicious person ( and ready for a timely birth ) wherein that grand objection , and all ●thers are answered ( beyond what any i think have ●itherto do●● . ) but if we should grant all they say of abraham's fleshly seed , and foe●● holiness , yet that will not prove children to have a right to baptism , because baptism ( as well as circumcision was ) is a meer positive law , and wholly depends on the will and pleasure of the law-giver : which is in this treatise opened and asserted again and again , and not without good reason . but lest i should keep the reader too loong at the door , i shall conclude this epistle with my hearty prayers , that god would be pleased in mercy to open our brethrens eyes , or ours , wherein either they or we lie short as touching any part of god's will , and let us strive to live in love and concord together , wherein we do , or can agree . 't is truth i contend for , and that truth which was once delivered to the saints , and shall , i hope , whilst i am in the body , who now ( as well as formerly ) subscribe my self thy servant for jesus sake , aug. 6. 1688. benj. keach . advertisement . if any desire to be furnished that excellent book , written some times since by mr. william kiffin , proving no unbaptized person ought to be admitted to the lord's table ; may have them at mr. nath. crouch's , at the sign of the bell in the poultry , or at the authors house in southwark : gold refin'd ; or ; baptism in its primitive purity . chap. i. wherein the baptism of water is proved to be that intended in the commission , and so a standing ordinance till the end of the world. i having for many years last past observed with what strength of argument some worthy christians have laboured to defend the sacred ordinance of baptism ; and how they have endeavoured to refine it from all human mixtures , to the great satisfaction and establishment of many persons in the land ; yet notwithstanding , finding how that still a multitude of gracious people remaing very ignorant about it , and other● very obstinately and reproachfully do slight and contemn it , casting very scandalous and scurrilous reflections upon those who practise it according to the primitive institution , both from the pulpit and the press : i have been put upon writing something further in the defence of our selves and practice herein . and that i may the more regularly proceed in this work , i shall endeavour to prove baptism in water to be that baptism which is intended in the commission ; and therefore to abide as an undoubted and standing ordinance of the lord jesus christ until his second coming , or the end of the world. first of all , it may be necessary to shew you , that this ordinance was instituted and ordained by our lord jesus , and given forth by him soon after he rose from the dead , and a little before he ascended into heaven ; see mat. 28. 18 , 19 , 20. mark 16. 16. and jesus came , and spake unto them , saying , all power is given unto me in heaven and in earth . go ye therefore , and teach all nations , baptizing them in the name of the father , and of the son , and of the holy spirit : teaching them to observe all things that i have commanded you : and lo , i am with you alway even to the end of the world. the lord jesus first of all asserteth his power and authority . secondly , he delegates a power to his disciples . thirdly , he subjoyns a gracious promise to them . 1. the power and authority which he asserteth to himself is , all power in heaven and earth ; power to institute and appoint laws and ordinances , how and after what manner god ought in gospel-times to be worshipped ; power to give repentance and remission of sins ; power to congregate , to teach , and govern his church as the supream lord , head , and ruler thereof ; yea , and power to give eternal life to whomsoever he pleaseth . this was inherent in him as god blessed for ever , given to him as our mediator , given to him when he came into the world , but more especially confirmed to him and manifested to be given him at his resurrection , and ascension into heaven . and having declared himself supream lord and law-giver , he 2. delegates a power to his disciples , go ye therefore and teach all nations , baptizing them ; the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make disciples , that must be by preaching the gospel to them , instructing them in the principles of the christian faith , teaching them to observe all things whatsoever i have commanded you ; and lo , i am with you alway to the end of the world , that 's the promise . these are the words of the great commission , which contains part of the last will and testament of the ever blessed jesus , the glorious testator of the new covenant , wherein baptism is found and expresly given forth , and with as great authority , and in as solemn a manner as ever was any precept or ordinance that we read of in all the book of god. object . but 't is not said , baptize them in water , it may therefore intend the baptism of the holy spirit . answ . to which we answer ; as 't is not said baptize them with water , so 't is not said baptize them with the holy spirit : they were commanded to baptize , that 's evident ; and that it was water our saviour did require them to baptize with , and not the spirit , we prove , first , because the baptism of the holy spirit was never by our saviour or his apostles commanded , it was never injoyn'd as a precept or duty to be done , but was always mentioned as a promise , he shall baptize you with the holy ghost and with fire . and again , ye shall be baptized with the holy ghost not many days hence : it argues great weakness , or else wilfulness , that men should see no better how to distinguish between a baptism that was commanded as a duty to be done , and a baptism promised , which was never injoyned as a duty . secondly , it cannot mean the baptism of the holy ghost , because the disciples of christ ( nor no man under heaven ) had ever any such power delegated or given to them , as to baptize with the holy ghost ; 't is strange persons should be so blind and bold to think ( much less to assert ) that meer men can give the holy spirit , or administer that baptism , as if the holy ghost was at the disposal of the will of man , or that men know whom to give it to , which indeed only lies hid in the breast of god himself , who bestows it to whom and in what manner he pleaseth . and therefore , thirdly , we do affirm from the authority of god's word , that to baptize with the holy spirit is the peculiar prerogative royal of jesus christ , and that he did never impower any disciple of his to give it , he shall baptize you with the holy spirit . the father by him , and he immediately by himself in his own person distributes or gives forth of the spirit according to the good pleasure of his will , without imparting with this sovereign prerogative , or peculiar power to any other . now since christ's disciples could not baptize with the spirit , and yet are commanded to baptize , it follows clearly it must be water . object . doth not the apostle shew that men had power to give the spirit ? what else is the meaning of these words , he therefore that ministreth to you the spirit ? it appears that persons who preached ministred the spirit . answ . by the spirit is meant the gospel , or word of christ : as the law is called the letter , so is the new testament called the ministration of the spirit , 2 cor. 3. 6. the words that i speak unto you , saith christ , are spirit , &c. doth god ( as if the apostle should say ) concur with our ministry , and give the spirit to those who hear it , and help us to work miracles to confirm it ? and is this done by our preaching the law , or by the hearing of faith , that is , the word of faith , viz. the gospel , see vers . 2. or by preaching the word of christ ? fourthly , the baptism in the commission cannot intend that of the holy ghost ; because the spirit 's baptism signifies the miraculous effusion , or extraordinary gifts thereof ( and not the saving influences , graces , and operations of it ) which but a few , and those too in the primitive time , did partake of ; but the baptism in the commission is injoyned on all that are made disciples in all nations , and in every age , even to the end of the world. fifthly , it must be water-baptism , because our saviour joyneth it with repentance and believing . now all along in order of practice these two went together both before this time and also afterwards . you may be sure had it been any other baptism , it would never have been thus joyned together in order of words , with that baptism that was so united in order of practice with repentance and faith , without the least intimation of any thing by our saviour to the contrary . sixthly , because 't is a baptism that is to be administred in the name of the father , of the son , and holy spirit , how can any with the least shadow of reason , suppose it should be meant of the baptism of the holy spirit , sith it is to be administred in the name of the holy spirit ? were any ever baptized with the holy spirit in the name of the father , son and holy ghost ? the spirit was that with which they were baptized ; and therefore not baptized in the name of the spirit . seventhly , the only way further to remove this objection , is to observe what the practice of the disciples was after the ascension of christ in the execution of this great commission : what was it they baptized with ? see acts 8. 36. and they came to a certain water ; and the eunuch said , see , here is water . vers. 28. they went both down into the water , and philip baptized him . acts 10. 47 , 48. can any man forbid water , that these should not be baptized ? — and he commanded them to be baptized in the name of the lord jesus . that baptism which in the commission the lord jesus commanded his disciples to baptise with , was the baptism which they after his ascension did baptize with ; and that it was water the scriptures we have now cited do evidently shew ; certainly the apostles well understood what baptism it was their blessed master did command them to administer . eighthly , besides , were it not the baptism of water which was given to them in the commission , matth. 28. 19 , 20. they did that in his name , i. e. by his authority , which they had no authority to do , for other commissions they had not , this being the only place where water-baptism is mentioned , as being instituted and given in commission to them to administer , and to all other disciples and ministers of christ to the end of the world. now , secondly , that this holy ordinance of baptism doth continue to the end of the world is evident , first , because whatsoever is given forth by jesus christ , is given forth by him as he is king , and mediator of the new covenant , and as part of his last will and testament ; and his last will and testament , i hope , all will grant stands in full force and virtue , and every part and branch of it unalterable to the end of the world : though it be a man's covenant , or testament , yet if it be confirmed , no man disannulleth , or addeth thereto * . how much more dangerous then is it for any to disannul , alter , add to , or diminish from the last will and testament of the lord jesus the son of god , who received commandment from the father what he should say and speak † ; and was faithful to him that appointed him , as a son over his own house | ? secondly , the arguments that men bring against the continuation of baptism , tend to root out all other ordinances of the lord jesus as well as this . why may they not deny preaching to continue , as well as baptizing , since teaching is commanded by no other authority than this ? are they not both expresly given forth and joined together by our saviour in this his last and great commission ? may i not argue thus ; if teaching continues to the end of the world , baptism continues ? but teaching none denies to continue , ergo baptism continues . do but observe the conjunction between teaching and baptizing in the commission , go , teach all nations , baptizing them ; and again , teaching them , &c. baptism is fenc'd in on both sides , 't is secured , one would think , ( as our lord jesus has placed it ) from all force and violence whatsoever ; and that such must be impudently bold as dare attempt to raze it out , or seek to disannul it , and make it of none effect . thirdly , the promise that is subjoined in express words , in the commission , clearly proves the continuation of this ordinance ; and lo , i am with you always to the end of the world ; not to the end of that age only as some affirm . see our late annotators on these words , i am , and i will be with you ; and those who succeed you in the work of the ministry , being called of me thereunto , i will be with you , protecting you in that ordinance , and blessing you , and all other my faithful ministers , that labour for making me and my gospel known , with success to the end of the world ; not of this age only , but till the end of the world — or till the world shall be determined , and the new heavens and the new earth shall appear . fourthly , the practice of the apostles and disciples of christ , after his ascension into heaven , clearly proves , that the baptism of water doth continue ; for how frivolous is that objection that some make against it , viz. it was to abide no longer than till the baptism of the spirit ( which say they was christ's baptism ) took place , seeing it is so evident and plain in the acts of the apostles , and in divers other places , that it was both taught and practised , after that great effusion , or pouring forth of the holy spirit , which was the baptism promised , and was first of all made good to the apostles and saints of god at jerusalem ; when the day of pentecost was fully come , and they were all with one accord in one place * ; by the help and power of which spirit st. peter preached to those jews that had put christ to death : at the hearing of which sermon , many of them being pricked in their hearts , cried out , what shall we do ? then said peter , repent , and be baptized every one of you in the name of jesus christ , for the remission of sins , and ye shall receive the gift of the holy spirit . now the baptism here enjoined on these penitents , could not be that of the spirit ; for how absurd would that render the reading of the words , repent , and be baptized with the spirit , and ye shall receive the gift of the holy spirit . fifthly , but to make it appear yet more fully , that baptism in water continued after the coming of the spirit , or great effusion of the holy ghost , see , acts 10. 't is said , while peter yet spake these words , the holy ghost fell on all them which heard the word , ( that was on cornelius and those with him ) . and they of the circumcision , which believed , were astonished , as many as came with peter , because on the gentiles also was poured out the gift of the holy ghost , vers. 45. for they heard them speak with tongues , and magnified god. then answered peter , vers . 46. can any man forbid water , that these should not be baptized , which have received the holy ghost as well as we ? vers . 47. and he commanded them to be baptized in the name of the lord , vers . 48. here the very persons who were baptized with the holy spirit , were commanded in the name ( that is , by the authority ) of the lord jesus , to be baptized in water ; and it was a thing that no man did or ought to deny to be their indispensable duty ; so that the highest gifts or endowments of the holy ghost , cannot excuse or exempt any persons from this blessed ordinance of baptism in water ; and how bold and daring must that man needs seem to be , who shall adventure to say , 't is a low and carnal thing , and i forbid it to such who have the spirit 's baptism . i would to god this were laid to heart , for such men are certainly grown to a great degree of pride and arrogance , as well as it argues palpable blindness , infidelity and disobedience , and that they have lost their way , and go astray in untrodden paths , who shall speak at such a rate . object . but say some , the baptism mentioned by you in both these places , was done in the name of the lord jesus , and not in the name of the father , and of the son , and of the holy ghost , and so not according to the commission , and therefore not the same baptism . answ . to be baptized in the name of jesus christ , is to be baptized as christ instituted , commanded , and ordained ; and as a learned person saith , these words , in the name of christ , signifies no more that baptism was administred only in the name of christ , not of the father and the holy ghost , than these words , paul a servant of jesus christ , argues , that he was a servant of christ only , and not of the father and holy ghost also : or as if those words of paul to the keeper of the prison , believe on the lord jesus christ , should be thought to free him from a necessity of believing in the other two persons : for as he that believes aright in jesus christ , believes also in the father and holy spirit ; so he that is baptized in a right manner , is baptized in the name of the father , and of the son , and of the holy spirit . but because the lord jesus more immediately , and as our soveraign lord , law-giver and mediator , instituted and gave forth this command , they are said to be baptized in his name , meaning , they were baptized by his authority . peter , saith cyprian , makes mention of jesus christ ; not as if the father were to be omitted , but that the son might be joined to the father , &c. and st. austin saith , they were commanded to be baptized in the name of christ ; and tho the father and holy ghost were not mentioned , yet we understand they were not otherwise baptized , than in the name of the father , son , and holy ghost . why dost thou not apprehend , when it is said of the son , all things were made by him , that the holy ghost also , though not mentioned , is there likewise understood ? to be baptized into christ jesus , ( saith eulogius ) signifies , to be baptized according to the precept of christ , that is , into the father , son , and holy ghost . and that other [ into his death ] is typically representing his death in baptism . the same patriarch , in the same place , a little before saith thus , what is said in the acts , of those that had received the baptism of john , that they were baptized in the name of the lord jesus , denotes , that they were baptised according to the institution and doctrine of the lord jesus ; that is to say , they were baptized into the name of the father , son , and holy ghost . for so the lord jesus christ taught and commanded his disciples to baptize , mat. 28. 19 , 20. object . notwithstanding what we have said yet , saith the objector , john baptist opposeth his baptism to the baptism of christ ; which could not have been done , if the baptism with water was an inseparable companion of christ's doctrine ; how could john say , verily , i baptize you with water , but he shall baptize you with the holy ghost ? &c. moreover , if christ had been commanded to baptize with water as well as john , the words would have run thus , verily , i baptize you with water only , but he shall baptize you also with the 〈◊〉 . answ . thus to distinguish the baptism of water , and that of the spirit , into john's and christ's , and oppose these two one to the other , as if the one of these were distructive to the other , as if that of john's were his own , and none of christ's , is very ridiculous , and argues great darkness in the understanding of these opposers of water-baptism , for 't is undeniably evident , that this of water ( as well as that of the spirit ) was given forth by christ himself , and as part of his last will and testament , to abide together with teaching , believing and repenting to the end of the world. these men would fain have us believe , that the baptism of water was the baptism of john's , and none of christ's , but as if john had instituted it , and not christ , and as if john were the author of it , and christ the finisher ; whereas nothing is more clear that christ , ( consider'd as god ) was the author , and the first that ordained , appointed and instituted it to be administred by john ; and after john's decease , yea , and after his own death , and resurrection too , gave order to its continuance . and for the observation of it amongst all nations , our late annotators also on mat. 3. 5. agree with us exactly herein , he ( that is , john ) was sent to baptize in water ; so as from this time ( say they ) the institution of the sacrament of baptism must be dated . nothing can be more evident , than that the baptism with water was christ's baptism ; and howbeit it is called john's , as john was the first minister and messenger from christ to begin it , for , behold , i send my messenger , and he shall prepare my way before me , saith christ , mal. 3. 1. it was christ's appointment in whose name , and not in john's , it was begun and dispensed always even in that juncture wherein john himself was living ; and one would think men could not be so blind to suppose it ceased in john , fith our lord jesus after his death and resurrection , gives special command for the continuation of it , in the name of the father , and of the son , and of the holy ghost , in all nations to the end of the world : and in regard also that the apostles after christ's ascension into heaven preached the same doctrine of repentance , and commanded such who were discipled to be baptized in water * , in the name of the lord jesus , which signifies , as we have already shewed , nothing less than according to the institution of christ , and that glorious commission they had received from him . therefore john baptized only as christ's servant , and it was from heaven he received commission to baptize ; and our lord's submission to it himself as administred by john , to fulfil all righteousness , ( that is , as one observes , the righteousness of his own law , i. e. the gospel , to be an example to us , and the father's glorious approbation of his son in his obedience herein , by a voice from heaven at the time of his coming out of the water ) one would think might put an end to these foolish objections . jesus christ we say , owned water-baptism to be his ordinance , by subjecting himself to it , tho administred by his servant john ; and the father ratified it also , as well as the holy ghost , the one by that voice from heaven , saying , this is my beloved son , in whom i am well pleased ; and the other in coming down , or descending ( in a visible manner ) like a dove , and lighting upon him * and certainly had not this ordinance been to abide , our saviour would not have given such a commission a little before he ascended into heaven for the continuance of it to the world's end . nay , if it had been to cease , he would doubtless have given some hint of it , and have told his disciples plainly when at jerusalem , they should be anointed with power from on high , they should go and preach the gospel to all the world , or make disciples of the nations , but not baptize them any more , for that the way of repentance and faith , and the spirit 's baptism , was all the baptism they should teach and instruct the people in . moreover , had peter known this to have been the mind of his blessed master , he would doubtless have said to them , act. 2. ( when they asked what they should do ? ) repent , and believe in christ for the remission of your sins , but in the name of jesus christ be not baptized in water never a one of you , as some while since every penitent was required to be , for that was a dispensation and baptism of john , and had its time for a while , meerly to prepare the way of christ , but now is abolished and out of date ; ye must forsake john's old administration of water-baptism , that being a carnal and low thing , and look wholly to a higher and more sublime baptism , i. e. that of the holy ghost : and had he known this to be the mind of his master , would not he rather have said concerning cornelius , and those with him , acts 10. ( instead of saying , who can forbid water ? ) who can require water , that these persons should be baptized , who have received the holy spirit as well as we ? no doubt had water-baptism ceased , or been abolished , we should have had some discovery of it as well as we have of the ceasing of circumcision and other rites of the mosaical law ; for the apostles , we find , were as ready , and as careful to make known the cessation of such rites , as carnal ordinances that were not to abide in the church , as they were in establishing and confirming all those precepts they knew were to continue to the end of the world. if therefore , i say , water-baptism must not have remained , or if it were not , according to christ's will and testament an inseparable companion of his doctrine , we should have had some hint or intimation of it , either by christ's own mouth , or by the mouths of his apostles , who were to deliver and command nothing to people , but what they had received of the lord jesus , or what was commanded them of the lord as concerning the cessation of that service , or any toleration of any one person to omit it , but as we find it given forth by christ , and practised by his apostles and primitive saints , even from the beginning of it , which was in john's baptizing in water . so we find it , ad jure , to continue as part of his mind and testament , amongst other things , not a tittle of which testament is yet annihilated , nor shall , till he come to take an account of all men in respect of their obedience or disobedience , as to the preceptory part of his will contained therein . but furthermore , whereas these objectors seem to intimate , that jesus christ was not commanded , or commissionated from the father to baptize with water as john was , because 't is said by john , i verily baptize you with water , but he shall baptize you with the holy spirit ; as if christ had nothing to do to meddle with the baptism of water as any ordinance of his , or to give any order about it , or had any more power to dispence or enjoin it , than john had power to meddle in , or take upon him to baptize with the spirit , which peculiarly belong'd to christ , as that of water peculiarly belonged to john. to what they speak upon this account , we must say , and tell them , that jesus christ had command and commission from the father , as mediator , to give forth and enjoin water-baptism , though he committed the actual administration of it to his disciples ; for sith he commanded them to do it , and so baptized , saith an eminent writer , per alios at least , if not per se ; read john 3. 22. and after these things came jesus and his disciples into the land of judea , and there he tarried with them , and baptized . and john also was baptizing in enon near salim , &c. vers . 23. which is more fully explained , chap. 4. 2. when therefore the lord knew how the pharisees had heard that jesus made and baptized more disciples than john , though jesus himself baptized not , but his disciples . now if he had not received command from the father thus to do , his testimony is not true ; which to say , as the same author observes , were blasphemy ; for ●ote , what he affirms , john 12. for i have not spoken of my self , but the father which sent me , he gave me a commandment what i should say , and what i should speak — whatsoever i speak therefore , even as the father said unto , me , so i speak . wherefore since he did , by the hands of his disciples , baptize in water in judea , and made and baptized more disciples than john , he did it by command from his father : and indeed 't is evident that the people generally flock'd to him for the administration of water-baptism at last , and left john , insomuch as he in his ministry , even of water-baptism , increased , and john decreased , john 3. 26 , 27. those words of john , in answer to the jews , do plainly intimate no less , but that this very thing was intended by those expressions of his , though there might be more than this meant , and they came to john , and said unto him , rabbi , he that was with thee beyond jordan , to whom thou bearest witness , behold , the same baptizeth , and all men come to him . john answered , a man can receive nothing , except it be given him from above . vers. 28. ye your selves bear me witness , that i said , i am not the christ , but i am sent before him . — he must increase , but i must decrease , vers . 30. doth he baptize ? as if john should say , that is a sign he is sent of god : and do all men come to him ? do they rather go to him to be baptized than come to me ? why 't is no more than what i have told you , he shall increase , but i must decrease ; he and his ministry must and shall flourish , or increase in honour , and dignity , and reputation in the world ; he is the rising sun , to give you notice of which , i was but as the morning star ; he must shine every day more and more . i have had my time , and near finished my course , but do not think that the baptism of water shall cease with me ; for as he baptizeth , and riseth more and more in esteem and honour ; so he will do , and his ministration of this very ordinance will increase and be magnified in his hands , more than it has been in mine . i hope none will think it absurd to understand john's words after this manner , for it must necessarily be taken in this sense , in any solid understanding , i verily baptize you with water only ; as if he should say , but he shall baptize you also with the holy spirit . he is impowred to dispense higher matters to you than water only , with which he baptizeth ( as you tell me ) as well as i , though not himself , but his disciples ; i can go no further than to that outward administration of water , but he shall baptize you with the holy ghost . in which words john doth not oppose his baptism to the baptism of christ , as if that which is called his , were none of christ's , but rather that john might magnify the person of christ above himself ; as who should say , i can but dispense with the bare outward sign , but christ , who though he came after me , yet is preferr'd before me , in whose name , and not in my own , i baptize , and whose the baptism is that i dispense , and not my own ; he is able , besides the sign , to vouchsafe you the very thing signified . the baptism then of water , in the name of christ , together with repentance from dead works , and faith in his name , john baptist was the first minister to begin , in which respect it was called sometimes his ; but he left it , after a while , to christ himself and his disciples to carry on , who all , till christ was actually crucified , preach'd and practised the self-same things that john did , as did the disciples after his resurrection . all the difference between the administration of baptism , as dispensed by john and the disciples of christ , before christ's death and resurrection , and the administration of it afterwards were only in some circumstantials ; which briefly take as follows . 1. the baptism in water which was christ's , and of which john was but a minister , together with christ's other disciples before christ's death , &c. was then the baptism of repentance for the remission of sins by christ , who was to come , i. e. e're long , to suffer death , be buried , and rise again . 2. but after christ had suffered , it is the baptism of repentance , and faith , for the remission of sins by christ that is already come , hath died , was buried , and is risen again for our justification ; they baptized into christ to suffer ; now we are baptized into christ who hath suffered . 3. neither can this seem strange to any man , sith the doctrine which john , christ himself , and his disciples , preached before our saviour suffered , differed in the same respect also , for they all then preached repentance , faith and salvation by christ , to suffer . but had john lived till christ had suffered , he would have preached repentance , and faith , and administred baptism as we now do , viz. in and by christ , who hath suffered ; and this is all the difference , i say , that i know of , ( which is only circumstantial ) between the preaching the gospel , and baptizing , before the death of christ , and that after his death ; wherefore the word of the gospel under john , and after christ's death and resurrection , is called the very same word ; and the word that peter preached to cornelius and his house , is said to begin from john's baptism , as the same word which john came preaching ; so that the baptism with which john came baptizing , continues still , and was preached and practised by command from christ , by the mouth of peter , on disciples believing , in that very place acts 10. and this not in honour of john , as some frivolously affirm , but as a thing which ought to be done , as in force a-new from the lord jesus , in whose name peter administred it , and not without warrant from christ so to do ; he commanded them to be baptized in the name of the lord. object . but doth not paul positively affirm , he was not sent to baptize , but to preach the gospel , 1 cor. 1. 17. and that he thanked god he baptized no more of them than crispus and gaius , and the houshold of stephanus ? answ . paul cannot mean , christ sent him not at all to baptize ; or , that the gospel he was commanded to preach , had not baptism enjoyned to be preached and practised , as an inseparable companion of it , ( because his lord and master , as we have shewed , hath joyned preaching and baptizing together in his great commission ) mat. 28. 19 , 20. and so to continue to the end of the world. moreover , teaching and baptism , faith and baptism , repentance and baptism were always preached and practised together : but he means this of baptizing was not his chief business ; nor did christ require him absolutely to the actual dispensing of the ordinance of baptism with his own hands , but to preach the gospel , in which baptism as well as repentance and faith were contained , and as a sacred ordinance thereof , which he was sent to preach as well as any other gospel-institution , and that he did preach it , otherwise he could not have said as he did , acts 20. that he had not shun'd to declare the whole counsel of god , and so , that it was done too by himself or some other , but it was not in his commission , that he must administer it in but his own p●rion ; for it is evident , the administration or act of baptizing was not tied up to the apostles , or to the more ordinary ministers , but that any faithful gifted-disciples might administer it as well as they ; nor doth the efficacy of baptism depend in the least upon the quality of the person administring of it , whether it be paul , apollos , or cephas , or any other disciple much inferiour to them in capacity or office , it is no matter ; for ananias , a private disciple , baptized ; and philip , who was no other than a deacon , or over-seer of the poor , baptized many in the city of samaria , act. 8. so that we find in the primitive times the simple act of baptizing was a work inferior , servile and subservient to that of preaching the gospel , or doctrine of repentance , faith and baptism in christ's name for remission of sins , which was the great work the apostles were more especially sent to do , yet baptize they sometimes did , ( when probably it was desired of them , or when the multitudes to be baptized were so great that it required their help with others to do it ; ) nor is it rational to believe that peter himself and the eleven did baptize all the three thousand , act. 2. without the hands of the 120 ; though at that occasion the apostles might baptize some likewise , there is no reason to doubt . when therefore paul says , christ sent him not to baptize , he intends not , that that ordinance was none of those things he had in commission to meddle with ( for had it been so , he went beyond his commission in baptizing those few he did baptize with his own hands , which were absurd to think , sith he was so faithful a servant of jesus christ , and positively affirms , that he would not dare to speak of any of those things which christ had not wrought by him ) to make the gentiles obedient by word or deed : the words [ not sent ] do not import not at all , as appears by these scriptures , john 6. 27. 1. tim. 2. 14. ephes . 6. 12. therefore he must mean not chiefly , or only sent to baptize , but to preach the gospel ; or not sent personally to do it , as i might further make appear in respect of christ himself , who , as mediator of the new testament , ( as hath been proved ) received command from the father to baptize ; but yet in the like sense it might be said , he was not commanded to baptize , i. e. personally to dispense the ordinance himself , for had he received such a commission , he had not fulfilled it ; for howbeit , it is said he baptized more disciples than john , yet he himself dispensed baptism to none with his own hands , john 4. 1 , 2. but by the hands of his disciples . if what we have said here in answer to this objection were well considered , it will appear to confute such who object against the practice of baptism , for want of a due and lawful minister or administrator , indued with an extraordinary call and power to work miracles . sith the act of baptizing is a more inferior thing than that of preaching the gospel , and that any gifted disciple may baptize ; all that is recorded of ananias's fitness or qualification ( who baptized paul ) is , that he was a disciple , acts 9. 10. and there was a certain disciple at damascus named ananias ; and there is no cause to doubt but many such disciples were imploied in baptizing those 3000 converted by peter's sermon , acts 2. so that there is no reason to tie up this administration to ordinary ministers or pastors of churches , much less to the great apostles , or such who have an extraordinary mission , sith paul saith he was not sent to baptize , intimating , as you heard , that that work was not limited to the apostolical office , or that it must be done by men extraordinarily qualified and called forth , and none else . moreover , whereas 't is said by some , that he who takes upon him to baptize , ought to have power to work miracles as the apostles did ; this seems very strange , seeing the text saith expresly , that john the baptist , the first and most eminent baptizer , did no miracle , yet the people made no objection against him , or his power to baptize notwithstanding . quest . but had not john an express commission to baptize ? answ . that his baptism was from heaven , or that he did receive command to baptize , 't is evident ; yet we read not when or how he received such commission ; but let his commission be what it would , and never so full , it could not be fuller or more plain than the commission we have lest us jesus christ , mat. 28. 19 , 20. go , teach all nations , baptizing them — and lo , i am with you always , to the end of the word . now as this commission authorizes the disciples of jesus christ to preach to the end of the world , so it equally impowers them to baptize ; and the same argument that is brought against baptizing , viz. not having an extraordinary mission , holds as strong against preaching , and the practice of all ordinances whatsoever as well as that ; therefore how dangerous a thing is it for any to plead for the non-continuance of baptism in the church , or to say it ceased when the extraordinary gifts ceased , sith there is no other commission that injoyns christ's disciples to preach , &c. but that which as well injoyns them to baptize those who are discipled by the word . object . but since the practice of baptism in water was lost in the apostacy , how could it be restored again without a new mission ? answ . that makes against the restoration of other gospel-ordinances . which were lost as well as baptism , in respect of the purity of them , as practised in the primitive times : but as the children of israel had lost for many years the ordinance of the feast of tabernacles , yet by reading in the book of the law there was such a thing required , they immediately revived it and did as they found it written without any new mission , or extraordinary prophet to authorize them so to do ; even so ought we to act , god's word being a warrant sufficient to justify us in so doing . chap. ii. shewing what baptism is from the literal and true genuine and proper signification of the word baptism . in shewing the signification of the word baptism , we will , with all impartiality , give the judgment of the learned ; 't is a greek word , therefore let us see what the learned in that tongue generally have , and do affirm to be the express signification thereof : and such hath been our care and pains , together with a friend of mine , ( some time since deceased * , who was several months in my house ) as to examine the writings of divers eminent men upon this account , amongst which are scapula and stephanus , pasor , minshew , and leighs critica sacra ; grotius , vossius , casaubon , selden , mr. daniel rogers , mede , chamiers , dr. taylor , dr. hammond , dr. cave , hefychius , budaeus , beza , erasmus , buchanan , luther , illyricus , zanchy , glassius , &c. who with many other learned men , nay all indeed who are impartial , agree with one voice , that the primary , proper , and literal signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptiso is mergo , immergo , submergo , obr●o , item tingo quod fit immergendo , that is , in english , to immerge , plunge under , overwhelm , as also to dip , which is done by plunging . true in a less proper or remote sense , because thing that are washed , are commonly dipped or covered all over in water , it is put for washing , luke 11. 38. heb. 9. 10. mark 7. 4. and we dare modestly assert , that no greek author of any credit , whether heathenish or christian , has ever put baptizing for sprinkling , or used those words promiscuously ; the greeks have a peculiar word to express sprinkling , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rantizo , which as a learned * author observes , is ever used in scripture by the holy spirit , when he speaks of such a thing as 〈…〉 yea , 't is used three times in one chapter , viz. heb. 9. 13 , 19 , 21. and is always translated sprinkling : neither is there , saith he , any one place of scripture , wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred to baptize , or used to signify baptizing : neither is there one scripture wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptizo , is rendred sprinkling , or used to signify such a thing as sprinkling . this being so , and certainly so it is ; how strangely hath the world , and many godly christians , been deceived , thinking they have been baptized , when in truth they never were to this day , but only rantized . we have had many long and tedious disputes , and perplex'd controversies , about the true . form or manner of baptizing , whereas the thing in difference , is properly not the manner or form of baptizing , but what baptism is ; for , as one observes , a man may ride many ways , viz. east , west , &c. backward , forward , apace , or slowly , &c. yet all this is riding still , whilst the man moves to and fro on horse-back , because the very formality of that action of riding , consists is being carried by a beast ; but while he moves upon his own legs up and down , you cannot at that time denominate him riding . in like manner a man may be baptized [ anglicè , dipped ] or put under the water many ways , viz. forward , backward , sideway , towards the right hand or left , with a quick or slow motion , and yet all the while be baptized ; if he is put under the water , for in such respect the form or manner of baptizing , i.e. dipping , doth consist : the manner of baptizing is one thing , and the manner of rantizing is another : sprinkling is sprinkling , let it be done how you please , but it never was , nor never will be baptizing . and that baptism is any thing else than dipping , or washing , which is by plunging or dipping , we do utterly deny ; for as the cutting off a little bit of the foreskin of the flesh , and not the twentieth part round , is not circumcision ; so sprinkling a little water on the face is not baptism : as it would be ridiculous , and very absurd to call that circumcision , so it is as false and ridiculous to call sprinkling , baptizing . if accidentals , or meer accessaries , be wanting unto baptism ( saith one ) there may be right baptism notwithstanding , but abstract the absolutely necessaries , 't is not only none of the baptism of christ , but truly not any baptism at all . object . but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though it signifies not to sprinkle , yet not only to dip and overwhelm in water , but also to wash , and so 't is rendred in the lexicons , as must be acknowledged by you . answ . if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signify to wash , yet it is a real total washing , only such a washing as is by dipping , plunging , or swilling the subject in water , and that signification is far off from sprinkling : can any thing be said to be truly wash'd , that hath only a little water sprinkled upon it ? the best lexicons , and most eminent criticks , as well as the holy scripture , do most plainly decide the controversy , as mr. danvers and others observe . scapula and stephens , two as great masters of the greek tongue as most we have , do tell us , in their lexicons , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies mergo , immergo , obruo ; item tingo , quod sit immergendo , inficere imbuere , viz. to dip , plunge , overwhelm , put under , cover over , to die in colour , which is done by plunging . grotius says it signifies to dip over head and ears . pasor , an immersion , dipping , or submersion . vossius says , it implieth a washing the whole body . mincoeus in his dictionary , says , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is in the latin baptismus , in the dutch doopset , or doopen baptismus or baptisme , to dive or duck in water ; and the same with the hebrew tabal , which the septuagint , or seventy interpreters , render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptiso to dip , as these texts in the old testament shew , gen. 37. 31. exod. 12. 22. lev. 4. 6. and 17. 14. deut. 33. 24. num. 16. 18. 2 king. 5. 14 , &c. this , saith casaubon , was the rite of baptizing , that persons were plunged into the water , which the very word baptizo sufficiently demonstrates . which as it does not extend so far as to sink down to the bottom , to the hurt of the person , so is it not to swim upon the superficies — baptism ought to be administred by plunging the whole body in water . also i find our late famous , learned , and reverend dr. du-veil , in his literal explanation of the acts , chap. 1. vers . 5. citing the same author in these words , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says casaubon , is to dip or plunge , as if it were to dye colour . leigh in his critica sacra , saith , its native and proper signification , is to dip into the water , or to plunge under water , mat. 3. 6. acts 8. 38. and that it is taken from a dyer's fat , and imports a dying , or giving a fresh colour ; for which also he quotes casaubon , bucanan , bullinger , zanchy , spanhemius : he saith withal , that some would have it signify washing ; which sense erasmus , he saith , opposed , affirming that it was not otherwise so , than by consequence ; for the proper signification was such a dipping or plunging , as dyers use for dying of clothes . salmasius saith , that that is not baptism which they give to children , but rantism . beza , on mat. 3. 11. saith , the word baptizo signifies to dye , by dipping or washing . selden saith , that the jews took that baptism wherein the whole body was not baptized , to be void . mr. daniel rogers saith , that the minister is to dip in water , as the meetest act the word baptizo notes it , for the greeks wanted not other words to express any other act besides dipping , if the institution could bear it . what resemblance of the burial and resurrection of christ is in sprinkling ? all antiquity and scripture confirm , that it was dipping . if you would , saith dr. taylor , attend to the proper signification of the word , baptism signifies plunging in water , or dipping with washing . in the synod of celichyth , where wolfred arch-bishop of canterbury presided , as 't is cited by dr. du-veil , it was ordered that the presbyters should take heed , that when they administred the sacrament of baptism , they should not do it by pouring water , but always by plunging , according to the example of the son of god , who was plunged in the waters of jordan . the same learned author affirms , this was the constant practice of the universal church , till the time of clement the 5th , who was crowned pope , saith he , anno 1305 , under whom first of all the second synod of ravenna approved the abuse introduc'd into some churches , about an hundred years before that baptism , without any necessity , should be administred by aspersion . hence , saith he , it came to pass , that contrary to the analogy , or intended mystical signification of this sacrament , all the vvest , for the most part in this age , they use rantism , that is , sprinkling instead of baptism , as zepper speaks , to the great scandal of the greeks and russians , who to this day plunge into the vvater those they baptize , and deny any one rightly baptized , who is not plung'd into the vvater , according to the precept of christ , as we may find in sylvester , sguropalus , and cassander ; the custom of the ancient church was not sprinkling , but immersion , in pursuance of the sense of the word baptizo in the commandment , and of the example of our blessed saviour , saith dr. taylor . the greek word baptein , ( saith salmasius ) ftom which the word baptizein derives , signifies immersion ; nor did the ancients otherways baptize . mr. joseph mede saith , that there was no such thing as sprinkling or rantism used in baptism in the apostles days , nor many ages after : he had spoke more proper if he had said , there was no rantism used in the apostles days but baptism , than to say no rantism used in baptism , sith he could not be ignorant but that they are two distinct actions , and it cannot be baptism at all if it be only sprinkling or rantism as is now used , dipping or immersion being the very thing , not an accident , but an essential , so absolutely necessary , that it can't be the thing without it . the ancient vse of baptism , saith chamier , was to dip the whole body into the element , therefore did john baptize in a river . neither is it amiss to give you what dr. hammond speaks upon this account in his annotations upon john 13. 10. where he saith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an immersion , or washing the whole body , and which answereth to the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for dipping in the old testament , and therefore tells us upon matth. 3. 1. that john baptized in a river , viz. in jordan , mark 1. 5. in a confluence of water , as aenon , john 3. 23. because 't is said there was much water ; which he further makes out by the name by which the greeks called the lakes where they used to wash ; also the ancients , he says , called their baptisterions , or the vessels containing their baptismal water , columbethras , viz. swimming or diving-places , being made very large with partitions for men and women . to all these famous authors , it may do well to add our late annotations , begun by the learned mr. pool , newly printed , see what they say on mat. 3. 6. a great part of those who went out to hear john were baptized , that is , dipped in jordan , and on mat. 28. 20. say they , it is true , the first baptism of which we read in holy writ , were by dipping the persons baptized . the dutch translation , according to their language , reads dipping . matth. 3. 20. jesus ge doopt zijnde , is terstont opge-klommon uit het water . and when jesus was dipp'd he came out of the water ; hence they , for john the baptist , read john the dipper ; and for he baptized them , he dipp'd them . why our translators , who have been so faithful and exact generally in all things ( as is acknowledged by all learned godly men in the translating the holy bible ) should leave the word baptism ( it being a greek word ) and not translate it into our language , as the dutch have done into theirs , i know not , unless it were to favour their own practice of bantising or sprinkling , which the word baptize will in no wise bear , as is confest by a whole cloud of witnesses . mr. ball in his catechism renders it washing by dipping . see also dr. ames in his marrow of divinity . mr. wilson in his dictionary saith , to baptize , is to dip into the water , or to plunge one into the water . also in the common-prayer-book dipping into the water is given as the proper and primary signification of the word . we will leave this to the consideration of all thinking men , it being so , i. e. that baptism is dipping or plunging the body all over in water , whether infants can be the subjects of it , sith their tender bodies cannot bear being plunged thus into the water in cold climates , without palpable danger of their lives . chap. iii. proving that baptism is dipping , plunging , and covering the body all over in water from the practice of the primitive times . certainly no better course or way in the next place we can take to find out what baptism is , than to examine the scripture , and see what the thing was which the saints practised in the primitive time , where we read they did baptize , or were baptized : for as the jews in circumcision all along were to practise that rite , as it was commanded , and practised by abraham ; and keep the passeover as it was given to them from the lord by moses , together with all other ordinances and services whatsoever , it behoved them to observe the first or primitive institution and practice of every particular duty , and were not to derogate from thence in any thing whatsoever ; and for their adulterating any of the ordinances of god , they brought themselves under the wrath of god , and many heavy judgments from him , as the old testament doth sufficiently witness ; so it behoveth us , i say , to see to the first or primary institution and practice of baptism in the gospel-time , that being a pattern or rule to us , and to all christians to the end of the world , in respect of every gospel-ordinance ; and if we derogate from that rule , we must expect to meet with sharp rebuke from the almighty first or last . now that that ordinance which is called baptism , is immersion , dipping , or plunging into water , will appear , if we observe the practice of john the baptist , who was the first that was sent by christ to baptize ; read mat. 3. 6. he 't is positively said baptized in a river , viz. in the river jordan . diodate on this place in his annotations , saith he plunged them in water ; and our late annotators say he dipp'd them in jordan . moreover 't is said that john was baptizing in aenon near salim ; the reason is given , because there was much water . now if it had not been dipping or covering the body in water , this could be no reason , for a little water would have served to sprinkle thousands , as cornelius à lapide notes . piscator on this passage saith , that baptism was dipping the body in water . also our late annotators * upon the place say thus , viz. it is from hence apparent , that both christ and john baptized by dipping the body in the water , else they need not have sought places where had been a great plenty of water . they say well , and less they could not speak unless they would stifle their consciences , or offer violence to their reason : but if they had from hence said , it is apparent that christ and john baptized , and not rantized persons , they had come off better , and had undeceived the people . secondly , 't is said when our blessed saviour was baptized by john in jordan , he went up straightway out of the water , &c. and philip and the eunuch 't is said went both down into the water , and that they came up out of the water . the assembly in their annotations on this text , say , they were wont to dip the whole body ; and piscator on the place ( as i find him quoted by a worthy divine ) saith , the ancient manner of baptism was that the whole body was dipp'd into the water . certainly it had been a vain and weak thing for them to have gone down into the river to be sprinkled with a little water . there is no ground to think they would ever have done so , if sprinkling or rantism had been the ordinance required of them , the manner was not to apply water to the subject , as some do , but the subject to ( nay into ) the water . in mark 1. 9. 't is said , jesus was baptized of john in jordan : now , saith one on this place , it had been non-sense for mark to say that jesus was baptized in jordan , if it had been sprinkling , because the greek reads it into jordan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , could jesus be said to be sprinkled into jordan ? 't is proper to say he was baptiz'd , that is , dipp'd into jordan , and that was the act and nothing else , as all the learned acknowledg . moreover , philip needed not to have put that noble person , who was a man of great authority under candace queen of the ethiopians , to the trouble to come out of his chariot ( if sprinkling had been baptism ) and to go into the water and dip him ; or if sprinkling might have done as well as dipping , sure philp would on this occasion have dispensed with immersion , and let rantism have served , considering he was a great man and on a journey ; he might have fetch'd a little water in his hand and have sprinkled him in the chariot . but as philip had preach'd baptism to him , so there is like ground to think that the eunuch very well understood what it was , and readily submitted to it ; but if sprinkling would not excuse them , i know not how any christian can think it may excuse us in these days ; we have no reason to think christ jesus , or his apostles , did do or teach any thing in vain , yet so we must conclude , if he went into a river to receive no more than sprinkling ; and so we must think of philip and the eunuch also . but to proceed , here i cannot well omit that which mr. daniel rogers , a most worthy english writer , hath said in a treatise of his , it ought ( saith he ) to be the churches part to cleave to the institution , which is dipping , especially it being not left arbitrary by our church to the discretion of the minister ; but required to dip or dive : and further saith , that he betrays the church , whose officer he is , to a disorder'd error , if he cleave not to the institution , which is to dip. what abundance of betrayers of the truth and church too have we in these days ? how little is the institution or practice of the primitive christians minded amongst many good men ? and where is the spirit of reformation ? and doubtless that famous author , and learned critick casaubon was in the right ; will you have his words ; i doubt not , saith he , but , contrary to our churches intention , this error having once crept in , is maintained still by the carnal ease of such as , looking more at themselves than at god , stretch the liberty of the church in this case deeper and further than either the church her self would , or the solemness of this sacrament may well and safely admit . — afterwards further saith , i confess my self unconvinced by demonstration of scripture for infants sprinkling . but oh! how hard is it to retract an error which has been so long and generally received , especially when there is carnal ease and profit attending the keeping of it up , and when the contrary practice , i mean dipping , is look'd upon so contemptible a thing , and those who do it are daily , by the ignorance of foolish men , reproached and vilified , as it is now as well as in former days . acts. 8. 38. — and they went both down into the water , both philip and the eunuch , and he baptized him . we may see , saith calvin , what fashion the ancients had to administer baptism , for they plunged the whole body into the water : the use with us is now , saith he , that the minister casts a few drops of water only upon the body , o● upon the head. and upon john's baptizing in aenon near salim , joh. 3. 23. saith the same calvin , from this place we may gather that john and christ administred baptism by plunging the whole body into the water . the learned cajetan upon mat. 3. 5. saith , christ ascended out of the water ; therefore christ was baptized by john , not by sprinking or by pouring water upon him , but by immersion , that is , by dipping or plunging into the water . moreover , musculus on mat. 3. calls baptism dipping , and saith , the parties baptized were dipped , not sprinkled . object . but it is still objected , sprinkling is baptizing , say you what you will ; and baptism signifies sprinkling as well as dipping . answ . to this we always answer , and again say and testify , that the greek word to sprinkle , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rantizo ; and that the translators themselves never so much as once , in all the new testament , render baptism , sprinkling ; and where is the man that affirms the word signifies sprinkling ? object . but the word baptizo will bear vvashing . answ . vve answer then , 't is such washing as is done by dipping ; so much as is baptized , or washed , is dip'd , and your rantism is no washing ; and we also say , and that too with good authority , that though the word baptizo doth sometimes allow of that acceptation , yet it is not the direct , immediate , genuine , and primary signification of it , for that is to dip , or plunge , as you see in the lexicons . but at the best 't is but indirectly , collaterally , by the by ( as one observes ) so meant , or improperly and remotely , that it so signifies : and we ask , whether when we try any matter by the signification of the word as 't is in the original , we shall go to the direct , original , prime , and proper , or to the occasional , remote , indirect and improper signification to be tried by ? your practice it seems is built only upon the indirect , improper and remote acceptation of the word , and therefore is at best only an uncouth , indirect , improper and far-fetch'd practice ; and indeed , as the word is found in scripture , respecting christ's ordinance of baptism , it is evident to all what it signifies . object . but the pharisees , mark 7. 4. held the washing of hands , vessels , cups , pots , and beds , &c. and there vvashings are called baptism . answ . yea , and what then , for , saith mr. wilson , to baptize , is to dip or plunge primarily , and signifies such a washing as is used in bucks wherein linnen is plunged and dip'd ; and thus they wash'd their vessels , hands , and cups , viz. they swilled , rinsed , cleansed , and totally washed , dip'd , or wetted them all over with vvater , or else you may be sure it could never be said they baptized them . but , sirs , who-ever washes hands , cups , pots , or beds , by sprinkling a few drops of vvater upon them ? there is no washing by such a kind of sprinkling . o that you would give over such arguing , since the practice of baptism in the primitive times doth , as you have heard , evidently shew that the baptized were always dipped all over in vvater ; certainly 't is no baptism at all , if not so administred . object . doth it follow that we must baptize so now ? that was in a hot country ; but we live in a cool climate , and when children were dipt , some of them died ; and god will have mercy , not sacrifice . answ . ought you not to make god's vvord your rule ? have you a dispensation to make the commandments of god void by your traditions ? vve conclude , the institution of christ and the practice of the primitive church , ought to be followed in all things as near as we can . but you say this is a cold climate : pray , sirs , did not christ , when he gave forth his commission to his apostles , to teach and make disciples , and baptize , bid them go into all the world , and into all nations ? vvere they not to go into cold countries as well as hot ? and , were they not to teach the same doctrine , and administer the same ordinances alike where-ever they come ? or , did he tell them they should baptize those in hot countries that were disciples , and rantize such who received the word in cold countries ? unless you can prove this , i am sure all you say is nothing . certainly you were as good never pretend to baptize , but wholly deny it , and cast it off as a low and carnal thing , as some do , as to do another thing in the room of it , which christ never commanded , and call it his ordinance ; which we do declare and testify , by the authority of god's vvord , and a great cloud of vvitnesses , who all understand the greek tongue , ( may be better than some of you do ) that 't is no baptism at all , but a thing of man's devising brought in , in the room of christ's baptism , and unjustly fathered upon him . sirs , how dare you , in the name of the father , son , and holy ghost , say , i baptize thee , &c. when you do but rantize the person ? for you neither dip the person , nor wash him . has the holy trinity given you any authority so to do ? for god's sake , for time to come , use the names of those persons by whose authority it was first set on foot and given forth , till you can shew you have authority from jesus christ to sprinkle , or pour a little vvater upon the face of a poor infant , or an adult person . nor is it any marvel , when they did dip poor children in vvater , that some of them died , sith they are not the true subjects of baptism ; if they had , no doubt god would have preserved them , as well as he did those babes whom once he required to be circumcised . can any believe god would command any such thing to be done , that should endanger the life of a child ? that was doubtless a just re●uke for the prophanation of christ's blessed ordinance ; he will one day , i fear , say , who hath required this at your hands ? nay , and who knows what judgments and vvrath may come upon this land for the abominable abuse of the sacred institution of baptism . god many times shews men their sin , by the punishment he brings upon them , if you are so fond of humane traditions and innovations . object . but why must the whole body be dipp'd ? may not the head be sufficient , that being the principal part ? answ . i must confess , in a late discourse i had with a minister of the church of england , he pleaded for this , seeing he could not defend rantism . but to give a direct answer , pray consider whether it be the person , ( viz. the man or woman ) or part of the person that christ commanded to be baptized ; if not the whole body , why might it not serve only to wash or dip the hands ? but if it were the hands only , or the feet , or the head only that was to be baptized , i. e. dipped , a small vessel of water would have served , and no need for christ or john to have gone into rivers and places where there was much vvater , to baptize . 2. it is not said , john baptized him , i. e. our blessed saviour , not part of him : but as the blessed virgin bore him in her vvomb , and brought him forth , and laid him in a manger ; so john baptized , or dipped him , that is , his whole body into jordan , or in the river jordan . moreover , 't is said , acts 8. 12. they were baptized , both men and women , ( that is , the bodies , the whole bodies of those men and women ) and not some part or members of them : if this be not granted , we shall be run into many strange absurdities almost every where in reading the scriptures . 3. to put this out of doubt , 't is evident the whole body ought to be dipp'd or baptiz'd , because ( as we shall shew in the next chapter ) baptism is a figure of the burial and resurrection of jesus christ , nay , called a burial . now a person is not said to be buried , that is not totally covered in the earth ; no more can a man be said to be baptiz'd , except he be covered all over in the vvater . 4. vve have shewed how all the learned agree , and positively assert , that baptism was administred in the primitive times , by a total dipping the body in vvater . and indeed at first , when this innovation of rantism came in , they used to sprinkle the body all over , being sure it was not one part , but the whole body that was to be baptized , and so they rantiz'd the whole body . but you are gone here too , for you in ( your practice , and in your own sense ) baptize but the face only ; so that all your people are unbaptized persons , as evident as any thing can be , take it how you will , if it should be granted . i mean , that sprinkling is baptism . chap. iv. proving that baptism is dipping , plunging , or burying the whole body in water , in the name , &c. from the spiritual or metaphorical signification of this gospel-ordinance or administration . to make it appear yet more fully , that baptism is not sprinkling , pouring , nor any other thing , than dipping , plunging , or covering of the body in vvater , we shall proceed to examine what it was ordained for by our lord jesus christ , to hold forth , or to be a sign or representation of ; for like as in the holy sacrament of the supper , it behoveth us to know , what the breaking of the bread , and pouring forth of the vvine signifies , or are figures of ; so in like manner we ought ( with as great care ) to endeavour to know what is held forth , or represented to us , as the holy signs of the blessed sacrament of baptism ; for as all true christians readily do confess and agree with us , that the ordinance of the lord's supper is not , cannot be rightly nor truly administred , if the great ends and design of jesus christ , in the institution of it , are not answered thereby , or ▪ what it was ordained and appointed to signify , plainly held forth and represented in its administration ; but it is contrarywise a great abuse and prophanation of it ; and from hence we , and all true protestants , always say , let us keep to the exact words of the institution , and manner of its first celebration , that so the great things signified , both by the breaking the bread , and pouring forth the vvine , may clearly appear , and be represented in the administration thereof . now then , this is that which we affirm , viz. that as the sacrament of the lord's supper was ordained to hold forth the breaking of christ's body , and the pouring forth of his blood ; so in like manner the sacrament of baptism was instituted and appointed , to hold forth christ was really dead , buried , and that he arose again for our justification . and that this is so , we shall not only prove it from the plain authority of god's vvord , but by the joint testimony of almost all famous vvriters and divines we have met with , ancient or modern . and indeed we cannot but be much affected with the great love and goodness of our blessed saviour in the institution of these two great ordinances , it being his gracious design and condescention , hereby to hold forth , or preach , as i may say , to the very sight of our visible eyes by these fit and proper mediums , the glorious doctrine of his death , burial , and resurrection , which in the ministration of the vvord , is preached or held forth to the hearing of our ears , that so we might the better and more effectually be established and grounded in the sure and stedfast belief thereof ; which is indeed absolutely necessary to salvation , as the apostle doth plainly testify , 1 cor. 15. 1. 2 , 3 , 4. moreover , brethren , i declare unto you the gospel which i preached unto you , which also you received , and wherein you stand , vers . 1. by which also you are saved , if you keep in memory what i preached unto you , unless ye have believed in vain , vers . 2. for i delivered unto you first of all , that which i also received , how christ died for our sins , according to the scripture , vers . 3. and that he was buried , and that he rose again the third day according to the scriptures , vers . 4. this being so , let none blame us for contending so earnestly for this ordinance according to the primitive purity , or its original glory , wherein , according to the gracious design of jesus christ we daily receive , in beholding the administration of this sacrament , ( as well as in the lord's supper what is represented to us ) such a blessed establishment in the truth of the doctrine of christ's death , burial , and resurrection , as well as in many other respects , the profit and use appears to us , no ordinance being more significant , or ordained upon more weighty and glorious purposes and designs : for certainly , if we consider the grand errors and heresies of the present age , so boldly maintain'd amongst us , ( by those deceived people who cry up the light within to be the true christ ; or that the light or power in that person , called jesus of nazareth , distinct and apart from the body that was crucified , &c. is all the christ they own ) it will clearly convince us how gracious christ was to appoint this ordinance , besides the word to confirm us in the belief , that the true saviour was a man , and that he did die , and was buried , and rose again , which we see in a figure represented before our eyes , in the administration of this ordinance , and that this is signified in baptism , we shall now prove ; first , from the scripture . secondly , by the consent and agreement of a cloud of witnesses . 1. the first scripture is rom. 6. therefore we are buried with christ in baptism : he seems , say our late annotators , to allude to the manner of baptizing in those warm eastern countries , which was to dip or plung the party baptized , and as it were to bury him for a while under water . cajetan , upon this place , saith , we are buried with him by baptism into death . by our burying he declares our death by the ceremony of baptism : because he that is baptized is put under water , and by this carries a similitude of him that was buried , who was put under the earth now , because none are buried but dead men — from this very thing that we are buried in baptism , we are assimulated to christ buried , or when he was buried . the assemblies annotations on this place of scripture say likewise thus , i. e. in this phrase the apostle seemed to allude to the ancient manner of baptizing , which was to dip the party baptized , and as it were to bury them under water for a while , and then raise them up again out of it , to represent the burial of the old man and our resurrection to newness of life : the same saith diodat ? tilenus , a great protestant writer , speaks fully in this case ; baptism , saith he , is the first sacrament of the new testament , instituted by christ , in which there is an exact analogy between the sign and the thing signified ; the outward rite in baptism is threefold . 1. immersion into the water . 2. abiding under the water . 3. a resurrection out of the water . the form of baptism , viz. internal and essential , is no other than the analogical proportion which the signs keep with the things signified thereby ; for the properties of the water in washing away the defilements of the body , do in a most suitable similitude set forth the efficacy of christ's blood in blotting out of sins ; so dipping into the water doth in a most lively similitude set forth the mortification of the old man , and rising out of the water , the vivification of the new man : the same plunging into the water , saith he , holds forth to us that horrible gulf of divine justice , in which christ , for our sakes , was for a while in a manner swallowed up — abiding under the water ( how little time soever ) denotes his descent into hell * even the very deepest of lifelesness , which lying in the sealed or guarded sepulchre , he was accounted as one dead ; rising out of the water , holds forth to us a lively similitude of that conquest which this dead man got over death — in like manner , saith he , 't is therefore meet that we being baptized into his death and buried with him , should rise also with him , and so go on in a new life . — st. ambrose saith water is that wherein the body is plung'd to wash all sin away , there all sin is buried : we suppose he means 't is a sign of this , to shew that all sin is buried . many other of the ancient fathers speak to the same purpose , as is observed by the famous sir norton knatchbul in his learned notes printed at oxford , 1677. ( cited by dr. du viel ) the sense and meaning of peter ( saith he ) that baptism , which now saves us by water , that is , by the assistance of water , and is antitypical to the ark of noah , does not signifie the laying down the filth of the flesh in the water , but the covenant of a good conscience towards god , while we are plung'd in the water , which is the true use of water in baptism , thereby to testify our belief in the resurrection of jesus christ ; so that there is a manifest antithesis between these words by water , and by the resurrection ; nor is the elegancy of it displeasing . as if he should say , the ark of noah , not the flood , was a type of baptism , and baptism was an antitype of the ark , not as baptism is a washing away the filth of the flesh by water , wherein it answers not at all to the ark , but as it is the covenant of a good conscience towards god by the resurrection of chrst , in the belief of which resurrection we are saved , as they were saved by the ark of noah : for the ark and baptism were both a type and figure of the resurrection ; so that the proper end of baptism ought not to be understood as if it were a sign of the washing away of sin , altho it be thus oftentimes taken metonymically in the new testament , and by the fathers , but a particular signal of the resurrection by faith in the resurrection of christ , of which baptism is a lively and emphatical figure , as also was the ark out of which noah returned as from the sepulcher to a new life , and therefore not unaptly called by philo , the captain of the new creature : and the whales belly out of which jonas , after a burial of three days , was set at liberty : and the cloud and the red-sea in which the people of israel are said to have been baptized ; that is , not washed , but buried ; for they were all types of the same thing as baptism , viz. not the washing away of sin , but of the death and resurrection of christ , and our own ; to which the apostles , the fathers , the scholasticks , and all interpreters agree . the thing is so apparent as not to need any testimonies . but because there are not a few who do not vulgarly teach this doctrine , it will not be superfluous to produce some of these innumerable testimonies , that i may not seem to speak without book ; and first let us begin with st. paul , know ye not that so many of you that have been baptized into christ , were baptized into his death ? therefore we are buried with him in baptism into death , &c. else what shall they do that are baptized for the dead , if the dead rise not at all ? as if he had said , if there be no resurrection , why are we baptized ? in vain does the church use the symbol of baptism if there be no resurrection . the like testimonies frequently occur among the fathers — * that believing in his death we may be made partakers of his resurrection by baptism . baptism was given in memory of the death of our lord ; we perform the symbols of his death and resurrection in baptism . we know but one saving baptism , in regard there is but one death for the world , and one resurrection from the dead , of which baptism is an image . here paul exclaiming , they pass'd through the sea , and were all baptized in the cloud , and in the sea † ; he calls baptism the passage of the sea ; for it was a flight of death caused by the water . to be baptized , and so plunged , and to return up , and rise out of the water , is a symbol of the descent into the grave , and return from thence . baptism is a pledg and representation of the resurrection ‖ ; baptism is an earnest of the resurrection ; immersion is a representation of death and burial . innumerable are the testimonies which might be added . but these i think sufficient to prove that baptism is an image of the death and resurrection of christ , ( from hence we acknowledg the mystery of our religion , his deity and humanity ) and of all the faithful who are baptized in his faith , from death to sin , to newness of life , which if they lead in this world , they have a most assured hope , that being dead they shall hereafter rise to glory with christ : — which things if so , what affinity is to be seen between a burial and a washing , that christian baptism should be thought to draw its original from jewish lotions ? for if it were true that the end of our baptism were to signify a washing , or ablution ; or if it were true , that the jews of old did admit their children or proselytes into their church , by the administration of any diving , as it is asserted by many learned persons of late days ; yet to prove that our baptism is indeed an image of death , and resurrection , not of washing , enough hath been said . thus far sir norton knatchbul . and indeed , what this great man hath asserted , and clearly demonstrated , doth fully detect our brethren , who argue for their childish rantism , affirming , though dipping was the baptism that was practised in the primitive time ; yet it doth not from thence follow , that dipping is essential to baptism ; they are the words of our late annotators on mat. 3. 6. the reason they give is , because , the washing of the soul with the blood of christ , the thing , say they , signified by baptism , being expressed by sprinkling , or pouring water , as well as by dipping , or being buried in water . in answer , we say with st. bernard , viz. immersion is a representation of death and burial . but saith the famous dr. du-veil , to substitute in the room of immersion , either sprinkling , or any other way of applying water to the body to signify the same thing , is not in the power of the dispensers of god's mysteries , or of the church , for that , ( saith he ) as thomas aquinas excellently well observes , it belongs to the signifier to determine what sign is to be used for the signification ; but god it is , who by things sensible , signifies spiritual things in the sacrament . to which let me add , shall frail and silly man seek out , or contrive new rites , or signs , having other significations than ever the great lawgiver appointed or intended , and call them by his name , viz. ordinances or sacraments of christ ? will god , i say , ever , think you , suffer any man , to invent , out of his own brains , new signs or symbols of divine gospel-mysteries , and father them upon him ? what ordinance hath he ordained to signify the sprinkling of the blood of christ ? this cannot cer●ainly stand with his care , wisdom , and faithfulness ; you may as well , no doubt , and be as far justified , to contrive some other proper and fit signs or figures of other gospel-mysteries , and call them sacraments of christ , as to change his holy institution of immersion , or dipping , designed and ordained by him , chiefly as it most clearly appears to represent his death , burial , and resurrection into sprinkling , or pouring , and make it represent washing in , or sprinkling with the blood of christ , and then say , and not blush , it may serve as well . object . but do you not acknowledg baptism to signify our being washed in the blood of christ ? answ . in answer to this , we do say , in a more remote sense , baptism doth hold forth our being washed or bathed in christ's blood , which we doubt not but is signified in that of titus 3. 5. by the washing of regeneration ; and in heb. 10. 22. yet certainly sir norton knatchbul is in the right , the proper end of baptism , saith he , ought not to be understood , as if it were a sign of the washing away of sin , although it be often-times taken thus metonymically in the new testament . this therefore , we say , washing is not at all the main or principal thing , or such as is immediately , or primarily , but only remotely , and secondarily signified thereby . but the death , burial , and resurrection of christ , which is the rise and root , the original and meritorious cause of all the good we partake of , is the principal thing signified hereby . but what advantage is it to you that are only for rantism , for us to own washing is signified by baptism , sith sprinkling can , as you use it , in no proper manner represent washing ? but suppose it did answer in that , yet it cannot be baptism , because it cannot , nor does it in any respect represent the death , burial , and resurrection of christ ; nor our death to sin , and rising again in a figure , to walk in newness of life ; which baptism we have shewed was appointed to do , and therefore can be no other but immersion , dipping and plunging , or covering the body in water , which doth resemble , and most lively hold forth the things signified thereby to our sight . yea these matters , viz. christ's death , burial , and resurrection , are the cardinal or great things to be considered ; for as in the lord's supper remotely many things may be signified to us , yet all the things cannot plainly be represented to our eyes ; but such things that are the more immediate significations of it are the proper cause of all the rest , viz. christ crucified , and our feeding on him by faith , or the breaking of his body , and the pouring forth of his blood , are most lively set forth and represented to our visible sight : so in baptism likewise , the main and more immediate significations , which are the death , burial , and resurrection of our blessed saviour , with our death unto sin , and vivification to a new life , is clearly resembled , though the fruit of his death , and remission of sin , and purging , &c. are consequently gathered from it also . calvin saith , baptismum esse sepulturam , in quum nulli msi jam mortui mortuo tradendi sunt ; i. e. that baptism is a form or way of burial , and none but such as are already dead to sin , or have repented from dead works , are to be buried . also learned zanchy , i find , writes thus on col. 2. 12. of regeneration , saith he , there are two parts , mortification and vivification , that is called a burial with christ , this a resurrection with christ ; the sacrament of both these , saith he , is baptism , in which we are overwhelmed or buried , and after that do come forth and rise again : it may not be said truly , but sacramentally , of all that are baptized , that they are buried with christ , and raised with him , but only of such as have true faith. now we may appeal to all the world , whether zanchy doth not clearly and evidently testify the same thing which we assert , viz. that baptism is and can be no other than immersion , or dipping , sith sprinkling , all must confess , doth not represent , in a lively figure , the burial and resurrection of christ , nor our dying , or being dead to sin , and vivification to newness of life , saith he , sacramentally , i. e. analogically ; and in respect of the near resemblance , yet truly to be buried with , and raised with christ . this , we say , cannot be said of them that are sprinkled only ; for if in respect of mortification , and vivification , they may be denominated , buried , and raised with christ , yet that outward rite and ceremony cannot of it self denominate them so much as sacramentally buried and raised with christ , for there is not so much as any likeness of such things in it . but in true baptism , viz total dipping the body in water , and raising it again , it is in a lively figure held forth to our sight . moreover chrysostom saith that the old man is buried and drowned in the immersion under water ; and when the baptized person is afterwards raised up from the water , it represents the resurrection of the new man to newness of life , and therefore concludes ( saith my author ) that the contrary custom , being not only against ecclesiastical law , but against the analogy and mystical signification of the sacrament , it is not to be complied with . it has been too long , god grant men light to see their error , and do so no more . also dr. cave saith that the party baptized was wholly immerged , or put under the water , which was the almost constant and universal custom of those times , whereby they did most notably and significantly express the great ends and effects of baptism ; for , as in immerging there are in a manner three several acts , the putting the person into the water , his abiding under the water , and his rising up again , thereby representing christ's death , burial , and resurrection ; and in our conformity thereunto , our dying to sin , the destruction of its power , and our resurrection to a new course of life . by the person 's being put into the water , was lively represented the putting off the body of the sins of the flesh , &c. by his being under it , which is a kind of burial into water , his entring into a state of death , or mortification , like as christ remained for some time under the state or power of death ; therefore it is said , as many as are baptized into christ , are baptized into his death , &c. and then , by his emersion , or rising up out of the water , is signified his entring upon the new course of life ; that like as christ was raised by the glory of the father , so we should wal● in newness of life . we are said ( saith paraeus ) to die , and to be buried with christ in baptism — and further shews , that the external act of being buried in water in baptism , is a lively emblem of the internal work of regeneration . this , saith augustin , speaking of these things , is by a sacramental metonimy , and the meaning of it is , not that one thing is changed really into another , but because the sign doth so lively resemble the thing signified . thus all men may see how the learned agree with us , that these scriptures do hold forth baptism to be a lively resemblance of christ's death , burial and resurrection , and not of the spiritual things signified only , viz. our mortification of sin , and rising to holiness in a way of likeness to christ's death and resurrection , but also the outward rite or form of administration of the sign it self — to be done in a way of likeness or lively resemblance to them both ; so that either our brethren and other pedo-baptists must deny the apostle speaks here at all of the ordinance of baptism , or else confess they have no baptism ; i mean none of christ's sacrament of baptism , their 's not answering nor representing any such things that baptism was appointed to do , and still does among those christians and churches who have it according to the primitive institution restored to them , and practised by them . we are , saith mr. leigh [ buried with him in baptism unto death : ] baptism , saith he , is an instrument not only of thy death with christ , which is the killing of sin , but also of thy burial with him , &c. he alludes to the manner in which baptism was then administred , which was to plunge them in water ; the plunging of them into water which were baptized , was a sign of their death and burial with christ . dr. jer. taylor , late bishop of down , in his plea for the baptists saith , this indeed is truly to be baptized , when it is both in the symbol and in the mystery ; whatsoever is less than this , is but the symbol only , a meer ceremony , an opus operatum , a dead letter , an empty shadow , an instrument without an agent to manage , or force to actuate it . chap. v. proving baptism to be immerging or dipping , from those typical and metaphorical baptisms spoken of in scripture . that we might remove every stumbling-block out of the way , if possible , we shall shew you what those metaphorical baptisms spoken of in the scripture do hold forth . 1. we read of the baptism of afflictions or sufferings , mat. 20. 22 , 23. mark 10. 38. luk. 12. 50. i have a baptism to be baptized with , and how am i straitned till it be accomplished ! from the literal signification of the word baptizo , viz. drown , immerge , plunge under , overwhelm , great afflictions come to be called baptism , and signifies , as vo●lius shews , not every light affliction , but that which is vehement and overwhelming , as there are waves of persecution and tribulation mention'd in scripture ; so such as are drown'd and overwhelm'd by them may seem in a mystical way to be baptized ; the reason of the metaphor is taken from many deep waters to which calamities are compared ; he drew me out of great waters , saith david , psal. 32. 6. i am come into deep waters where the floods overflow me , psal. 69. 1 , 2. and hence great afflictions are called waves , or compared to the waves of the sea that overflow , t●y waves and thy billows are gone over me , psal. 42. 7. christ spake of his suffering , who was as it were drowned , or drenched , or overwhelmed in misery , no part free : every suffering is not the baptism of suffering , but great and deep afflictions , suffering unto blood and death , in opposition to a lesser degree or measure of them , being dipp'd and plunged into afflictions . mr. wilson on the baptism of affliction renders it to plunge into afflictions or dangers as it were , saith he , into deep waters ; so that it appears also from this metaphorical notion of baptism , to baptize is to dip , or overwhelm , or cover the body in water . see what our last and best annotators positively affirm on matth. 20. 22. to be baptized , is to be dipped in water , say they , metaphorically ; to be plunged in a●flictions . i am , saith christ , to be baptized with blood , overwhelmed with sufferings and afflictions ; are you able so to be ? &c. 2. we read of the baptism of the holy ghost and fire : i indeed baptize you with water , saith john , but he shall baptize you with the holy spirit and with fire . now the question is , what we are to understand to be meant by the baptism of the holy ghost ? whether the sanctifying gifts and graces of the spirit are intended hereby , which all the godly receive ? or those extraordinary gifts or miraculous effusions of the holy ghost only , which many received in the primitive times ? i know some are ready to make use of the baptism of the spirit to justify their rite of sprinkling or pouring , because god is said to pour the spirit upon his people , and to sprinkle them with clean water , which we do grant does intend the graces of the holy spirit . but certainly if they did consider the ground and reason why persons were said to be baptized with the spirit , they would soon perceive this argument would utterly fail them likewise , or stand them in no stead . for we do affirm that every believer who hath the holy spirit , cannot be said to be baptized with the spirit ; like as every one that is under afflictions and sufferings , cannot be said to be baptized with sufferings , as we have shewed . but in the first place , it is necessary to understand the difference between the baptism commanded and the baptism promised ; the baptism commanded is that of water , the baptism promised was that of the spirit . our saviour after his resurrection gave forth his commission to his disciples , to teach and baptize , and then being assembled together with them , commanded them that they should not depart from jerusalem , but wait fo● the promise of the father , which , said he , ye ha●● heard of me , acts 1. 4. what was that ? why 't is exprest in the fifth verse , ye shall be baptiz'd with the holy ghost not many days hence ; and this was made good to them on the day of pentecost , acts 2. 1 , 2 3. which was no other than the spirit in an extraordinary manner , or the miraculous gifts thereof ; these the apostles and believing jews received first , and in the tenth chapter of the acts the same extraordinary gifts , or baptism of the spirit , the believing gentiles received , i mean cornelius , and those with him , for they spoke with tongues and magnified god : and peter saith , chap. 11. and as i spake unto them , the holy ghost fell on them , as on us at the first ; then , saith he , i remembred the word , &c. ye shall be baptized with the holy ghost , ver . 15 , 16. now no other gifts of the spirit than these great , and extraordinary , and miraculous effusions of the spirit we do conclude is or can be intended or meant by the baptism of the holy ghost . and that you may see we are not alone in this opinion , see what dr. du veil saith on acts 1. 4 , 5. shall be baptized , the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says casaubon , is to dip or plunge , as if it were to dye colours ; in which sense , saith he , the apostles might be truly said to have been baptized ; for the house in which this was done was filled with the holy ghost ; so that the apostles might seem to have been plunged into it , as in a large fish-pond . hence oecumenius on acts 2. saith , a wind fill'd the whole house , that it seem'd like a fish-pond , because it was promised to the apostles , that they should be baptized with the holy ghost . to the same effect , saith another , as is noted in our book of metaphors , baptism is put for the miraculous effusion of the holy spirit upon the apostles , and other believers in the primitive church , because of the analogical immersion or dipping , for so baptizo signifies ; for the house where the holy spirit came upon the apostles was so filled that they were ( as it were ) drowned in it ; or the reason of the metaphor saith he may be from the great plenty and abundance of those gifts in which they were wholly immerg'd , as the baptized are dipp'd under water . and it appears by what mr. del●un hath written and translated out of tropical writers , that glassius and others assert the same things . and so likewise mr. gosnold , a worthy and learned man , understood it , speaking of those scriptures ; we have here cited , saith he , these places diligently compared together , evidently shew that the baptism of the spirit is a distinct baptism from that of water , and hath no reference at all to the inward sanctifying graces of the spirit ; but notes out the most extraordinary gifts of the spirit that ever were given to the sons of men , therefore called the baptism of the spirit . object . but yet this baptism however was by a pouring forth of the spirit , and why may not baptism be administred so ? answ . 't is evident 't was not by a sprinkling or dropping of the spirit , and therefore no ways for your turn ; and though it was by a pouring out , or a pouring forth of the spirit , yet in such sort that the house in which they were is said to be filled , and so they immerg'd or baptized with it : but however , all confess this was but a metaphorical baptism , and therefore your argument from hence at best is but far fetched , and signifies nothing , for 't is a strange way to go to the metaphorical notion of a word to prove a practice that is contrary to the literal and proper signification thereof . moreover , if this be granted which we have hinted here , it may serve to detect the error of some men who own no other baptism than that of the spirit , and think that the ordinary gifts and graces of the spirit is the baptism of the spirit , which there is no ground , as i can see , to believe ; nor was there any other baptism to continue to the end of the world , but that of water without doubt , sith the baptism of the holy spirit was given only to the apostles and saints in the primitive time for the confirmation of the gosp●l , as these scriptures shew , mark 16. 16 , 17 , 18 , 20. heb. 2. 3 , 4. therefore let such take care who say they have the true baptism , and are baptized with the spirit , left they are found liars , and to be indeed without any baptism at all ; for though the saints before that great effusion of the spirit , nay before christ was manifested in the flesh , had the holy spirit , and some of them in a glorious manner ; yet , as some learned men observe , they were not said to be baptized with it : so likewise believers in these days have the spirit of christ in the ordinary gifts and graces thereof , yea and the promise of christ is , that the blessed spirit the comforter shall abide with us for ever , yet are not we , nor any now baptized with it , nor have any ( as i humbly conceive ) since those miraculous and extraordinary gifts ceased in the church . thirdly , there is another typical or metaphorical baptism spoken of , viz. the children of israel , or the fathers are said to be baptized to moses in the cloud , and in the sea , 1 cor. 10. some have of late intimated , that the rain that fell from the cloud , sprinkled them as they past through the sea , and from hence would have baptism to be sprinkling : truly , if that was a baptism , viz. it raining upon them , the people may save their mony , and never go to priest ●or minister more to christen their children , for 't is but to carry them abroad when it rains , and they will be so baptized ; and it will be as true a baptism , no doubt : for the using the name of the father , &c. doth not make baptism , though true baptism cann't be warrantably administred without mentioning the names of the sacred trinity . but we must conclude , there was something else than that which these men suppose in that case , which caused the apostle to say , our fathers were baptized unto moses , in the cloud , and in the sea. it was doubtless a type and plain figure of gospel-dipping , or burying in water ; for they were overwhelmed , 't is evident , as it were , in the cloud , and in the sea. and we must give our late annotators their due at this turn also , for they speak much the sense of the spirit of god in that place ; pray take their own words , after they have given the sense of divers learned men upon the text ; this they fix upon us to be most probably the meaning of the scripture ; others , say they , most probably think , that the apostle maketh use of this term , in regard of the great analogy betwixt baptism , ( as it was then used ) the persons going down into the waters , being dipped in them ; and the israelites going down into the sea , the great receptacle of water , though the waters at that time were gathered on heaps on either side of them ; yet they seemed buried in the waters , as persons in that age were when they were baptized . — a very plain figure doubtless , they having the water on each side of them ; and to which they might have added , the watery cloud over them , whether it broke down upon them or no , they were , as it were , buried in the cloud and in the sea ; so that this notion of typical baptism makes nothing for sprinkling . and thus we hope we have fully evinced , and clearly proved , to all unbyass'd men , what baptism is you have heard . first , it is immerging , or dipping into the water , from the proper , literal , and genuine signification of the word baptizo . secondly , from the manner of baptizing in the primitive times . thirdly , from the spiritual signification of the holy ordinances of baptism , together with the great design and end of christ in the institution of it . fourthly and lastly , from the typical and metaphorical baptisms we read of in the scriptures . we shall now proceed to speak of the persons who are the true subjects of baptism in the next place . chap. vi. proving believers , or adult persons , only to be the subjects of baptism , from christ's great commission , mat. 28. we having clearly evinced and proved what baptism is , and that rantism is not the ordinance , 't is clearly another act ; nor is baptism any other thing than immerging , dipping , or plunging the body all over in water : and this being so , we may from the whole infer , that all those who have been only sprinkled , whether as children , or adult , are all unbaptized persons , and will certainly be so found in the day of the lord ; let their teachers affirm or say what they will for their calling it baptism , does not make it to be so : for suppose the jews , or the off-spring of abraham , to whom god commanded circumcision , instead of doing that act , should have devised some other thing in the room of it , as the pairing off the nails of their children at eight days old , and have given that act the name of circumcision , would that have made it circumcision ? and truly , they might have as good a plea , no doubt , for such an invention , considering how dangerous and grievous a thing circumcision was to little children , as the first inventers of sprinkling a little water on the face of a babe could pretend unto , in changing baptism into rantism . now , in the next place it behoveth us to enquire , who or what kind of persons they are , that our lord jesus christ hath required to be baptized ; and there is no better way certainly to know this , than to go to the great commission , matth. 28 19 , 10. all power , saith christ , is given to me in heaven and earth . go ye therefore , teach all nations , baptizing them , &c. 1. first observe , that this commission was given forth by christ , just as he came out of the grave , or rose from the dead . certainly what he said at other times , should with all care be minded , he being the son of god ; but much more now at this time . if god should have sent a saint from the dead , to let us know what we should do , would we not give all diligent heed to him ? but much more to jesus christ . 2. in the second place , especially considering the power and authority he testifies the father had given to him as mediator , viz. to be head and chief governour of his church ; or king and lawgiver in all spiritual things and matters over the souls and consciences of men , all power to dispose of all things in heaven and earth , or power over men and angels , i. e. power to make and give forth laws , statutes , and ordinances , how , and after what manner god ought by us to be worshipped in gospel-days , a power that is given to him alone , whose laws and appointments none have any power to dispense with , nor change or alter the administration of to the end of the world ; go ye therefore , teach all nations , baptizing them , &c. 3. observe what is antecedent to baptism , teach all nations ; there must be teaching , they must be first taught , or made disciples , for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as is well known and confess'd by all , doth signify , to discipulize , or make disciples , and next baptize them . and this also we find was his own practice , first to make disciples , and then to baptize them ; john 4. 1 , 2. jesus ( 't is said there ) made and baptized more disciples than john ; it is not rantize them , and then teach or make disciples of them , as the manner of some now-adays is , and for a long time has been . lord , that ever men should be so bold and presumptuous , as once to attempt to alter or change any thing of this holy or great commission , or adventure to do things contrary to what is given forth here by jesus christ , as king and law-giver of the new testament . what will they say when god rises up ? what will they answer him when he visiteth them ? job 31. 14. 4. note the extent of the commission here given by christ to his disciples , go teach all nations , baptizing them , go into all nations ; or , as mark has it , into all the world , east as well as west , north as well as south , into cold countries as well as hot , and make disciples where-ever you come , and baptize them , &c. not rantize them ; not dip them in hot climates , and sprinkle them in cold. 5. observe in whose name they are required to baptize , viz. in the name of the father , and of the son , and of the holy ghost ; into the name , so the greek : in the name doth not only import the naming of the names of the father , son , and holy spirit , but in the authority , and into the profession of the blessed trinity , of the one divine being , dedicating the persons baptized ( saith our annotators ) to god the father , son , and holy ghost . but how dare any presume to rantize a babe that is uncapable to be taught or made a disciple by teaching ? in the name of the glorious trinity , can they say and prove it , christ hath given them any such authority ? i am sure they have no warrant nor authority so to do , from this blessed commission of jesus christ — it was by dipping of adult persons then — but it was in an hot country , say our late annotators , where at any time , without the danger of persons lives , it might be so done . doth not our blessed saviour's words immediately following fully answer this objection , and , lo i am with you always to the end of the world ? has not christ power to preserve , protect , and uphold all such persons which he commands to be baptized ? nay , can we think christ would institute an ordinance to destroy the lives of any persons ? besides , we know he has preserved thousands in this cold climate ; nay , and never did i hear of any one person that received the least hurt or damage by being baptized according to the commission of christ ; though some have gone into the water in the time of the great frost , and at other times of bitter frost and snow ; nay , and persons very aged , and of both sexes , and some that have been very weak and sickly — though our adversaries have falsly reported to the contrary . but can they be so 〈◊〉 left to themselves , to think this will be a good 〈◊〉 for them , for changing this ordinance of jesus christ , when he comes to call all men to an account ? certainly they will find themselves deceived . but say our late annotators , where it might be , we judg it reasonable , and most resembling our burial with christ , by baptism into death , but we can't think it necessary , for god loveth mercy rather than sacrifice . answ . sirs , wherefore do you judg it reasonable , and not necessary ? is it not necessary for you to do what christ hath commanded , and when at no time there is any danger of the lives of persons ? if you will follow your master's command , and only baptize such who are made disciples , viz. believing men and women ; is it not necessary for you to do christ's work , as christ has required ? is it necessary you should alter any of his holy laws , and make void one of the great sacraments of the new testament by your traditions ? i pray , my dear brethren , consider more seriously of it . from hence it is evident , that those who ought to be baptized , are disciples , and none else ; and that a disciple is one that is a believer , one that is taught , or has learned of christ ; the disciples were first called christians in antioch , acts 11. 26. not only , say our annotators , as scholars were called amongst the greeks from their masters , viz. platonists , pythagor●ans , to teach us whom we profess to learn of , and be instructed by , but to mind us of our unction , for christians are anointed ones , 1 john 2. 2● . such disciples are the true subjects of baptism . yea , christ ( saith mr. baxter ) in his commission , directeth his apostles to make disciples , and then baptize them , promising , that he that believeth , and is baptized , shall be saved . and in another book of his , speaking of the same commission , this , saith he , is not like some occasional mention of baptism , but is the very commission it self of christ to his disciples , for preaching and baptizing , and purposely expresseth their several works , in their several places and order . their first task is , to make disciples , saith he , which are by mark called believers . the second work is , to baptize them ; whereto is annexed the promise of salvation . the third work is , to teach them all other things , which are after to be learned in the school of christ . to contemn this order , ( saith he ) is to contemn all rules of order : for where can we expect to find it , if not here ? i profess my conscience is fully satisfied from this text , that there is one sort of faith even saving , that must go before baptism , the profession whereof the minister must expect : what can any baptist say more ? let mr. baxter tell us what difference there is between contemning that order christ hath left in his great commission , and a direct derogating from it , or acting quite contrary to it : and is not this so , viz to rantize or sprinkle , instead of baptize and sprinkle first , before they are taught or made disciples ? nay , and such too , who are not capable to be taught or made disciples of : is no● this to flight , is not to contemn christ's order in his commission ? for sith christ appoints such , that by teaching are made disciples to be baptized , he excludes all other the institution of christ in this his commission , being doubtless a perfect rule ; and those who do otherwise , follow their own inventions . i find mr. danvers cites mr. perkins , ( i have not that book of mr. perkins ) speaking to this purpose , on the words of the commission , teach all nations , baptizing them , &c. i explain these terms , saith he , thus : mark , first of all it is said , teach ; that is , make disciples , by calling them to believe and repent . here we are to consider the order which god observes in making with men a covenant in baptism . first of all he calls them by his word , and commands to believe , and to repent . in the second place , god makes his promise of mercy and forgiveness . and , thirdly , he seals his promise by baptism . — they , saith he , that know not , nor consider this order which god used in covenanting with them in baptism , deal preposterously , over-slipping the commandment of repenting and believing . it appears to me as if god will sometimes make men speak the truth whether they will or no , and confirm his own blessed order , though they contradict their own practice thereby . paraeus ( the same person saith ) upon mat. 3. 5. shews , that the order was , that confession as a testimony of true repentance go first , and then baptism for remission of sins afterwards . what commission our brethren have got , who sprinkle children , i know not , let them fetch a thousand consequences , and unwarrantable suppositions for their practice , it signifies nothing , if christ has given them no authority or rule to do what they do in his name . natural con●sequences from scripture we allow , but such which flow not naturally from any scripture we deny ; can any think christ would leave one of the great sacraments of the new testament , not to be proved without consequences . for i am sure there is no baptism to be administred before the profession of faith in the commission , nor no where else in christ's new testament ; and that faith is required in the second place as pre-requisite unto baptism , is very plain from mark 16. 16. they must be believers , none are fit subjects of baptism , but they that believe , and are capable to believe ; he that believeth , and is baptized , shall be saved , &c. not he that is baptized , and then believes . take heed you do not invert christ's order ; and if there is no baptism to be found in the new testament to be practised before faith , much less sprinkling or rantism is there required . chap. vii . proving believers to be the only true subjects of baptism , from the apostles doctrine , and the practice of the primitive churches . we read that the apostles , according to the commission christ gave them , preach'd the gospel of the kingdom , having received the spirit from on high , and began at jerusalem as he had commanded them , and so endeavoured to make men and women disciples , i. e. bringing them to the sense and sight of their sins , and knowledg of their lost and miserable condition by nat●●e , as being unconverted and without christ ; and in acts 2. where peter preached the first sermon that was preached after the ascension of the lord jesus , and when they heard this ( the text saith ) they were pricked in their hearts , and sai● unto peter and the rest of the apostles , men and brethren , what shall we do ? then said peter , repent and be baptized every one of you in the name of jesus christ , for the remission of sins , and ye shall receive the gift of the holy ghost , &c. and then they that gladly received the word , were baptized ; and the same day there was added to them about three thousand souls . pray observe the footsteps of this flock , i mean the manner of the constitution of this church , it being the first church that was planted in the gospel-days , it was the church at jerusalem , and indeed the mother-church ; for evident it is , all other gospel-churches sprang at first from this , and hence some conceive the apostle calls this church jerusalem above , * , being the mother of us all , said to be above , not only because she was in her constitution from heaven , or by divine and evangelical institution , but also might be said to be above in respect of dignity or priviledg , being first constituted , and having the first fruits of the extraordinary gifts of the spirit poured out upon them ; and besides , having all the great apostles at first as members with her ; and hence 't is that all other churches were to follow the church of god that was in judea , and were commended in so doing , and certainly 't is the duty of all churches so to walk unto the end of the world. but to proceed , acts 8. we find philip , being by the providence of god cast into samaria , he preaches jesus christ to them , and when they believed philip , preaching the things concerning the kingdom of god , and the name of jesus christ , they were baptized both men and women : not till they were disciples , and did believe , were any baptized : [ men and women , ] not children , not them and their little babes ; if philip had so done , he had acted contrary to his master's commission . in the same chapter we find he preached christ to the eunuch also , and they came to a certain water ; and the eunuch said , see , here is water , what doth hinder me to be baptized ? ver . 37. and philip said , if thou believest with all thine heart , thou mayst . and the eunuch answered , and said , i believe that jesus christ is the son of god : and they both went down into the water , both philip and the eunuch , and he baptized him . there must be faith or no baptism , thou mayst or thou oughtest , 't is lawful , or according to christ's law , i. e. his commission . a verbal profession is not sufficient , say our late annotators on this place . philip in god's name requires a faith as with all the heart , and not such as simon magus had , who is said to believe , and be baptized , vers . 13. this was ( say they ) the only thing necessary , either then or now if rightly understood . how was it known , saith mr. baxter , but by their profession , that the samaritans believed philip preaching the things concerning the kingdom of god , and the name of jesus christ , before they were baptized both men and wome ▪ and , saith ●he , philip caused the eunuch to profess before he would baptize him , that he believed that jesus christ was the son of god. moreover , in the tenth of the acts we find cornelius and those with him were first made disciples by peter's preaching , and the spirit 's powerful operation , and then were baptized ; who can forbid water ( saith he ) that thest should not be baptized , who have received the holy ghost as well as me ? and he commanded them to be baptized in the name of the lord jesus ; that is , by the authority of christ according to the commission . so in acts 16. when the poor trembling jaylor was made a disciple , i. e. did believe with his whole house on the lord jesus christ , he was with his whole house baptized ; so lydia believed and was baptized , acts 16. 14. the like in acts 18. crispus believing on the lord , and many of the corinthians hearing , believed , and were baptized . the chief ruler believed with all his house and were baptized , he believed , his house believed , the jaylor believed , all runs in their believing , all must by believing be made disciples , or not be baptized . luther saith that in times past , the sacrament of baptism was administred to none except it were to those that acknowledged and confessed their faith , and knew how to rehearse the same , and why are they now ? see mr. baxter in his sixteenth argument against mr. blake , if there can be no example given in scripture of any one that was baptized without the profession of a saving faith or any precept for so doing , then must we not baptize any without . but , saith he , the antecedent is true , therefore so is the consequent . 1. i have , saith he , shewed you , john required the profession of true repentance , and that his baptism was for remission of sins . 2. when christ layeth down the apostolical commission , the nature and order of the apostles work , it is first ●o make them disciples , and then to baptize them in the name , &c. that it was saving faith that was required of the jews and profest by them , acts 2. 38. is plain in the text. the samaritans believed , and had great joy , and were baptized , &c. the condition upon which ( saith he ) the eunuch must be baptized was , if he believed with all his heart . paul was baptized after conversion , acts 9. 18. the holy ghost fell on the gentiles before they were baptized , acts 10. 44. lydia's heart was opened before she was baptized , and was one the apostle judged faithful , acts 16. 14. so he goes over with all the scriptures we have mentioned , proving they were believers , and none else , that all along in the new testament were baptized ; 't is strange to me that the man should have such clear light and plead for the commission , and the practice of the primitive christians , and yet dare attempt to sprinkle children , having neither a command from christ , or a precedent from the apostles for any such thing . object . i know 't is objected baptism was administred only to believers in the apostles time , but that was the infancy of the church . answ . i am not a little troubled to hear any man to argue after this manner ; for though it be granted in the apostles days the church was newly constituted , and so might be said to be new born ; yet to say that was the infancy of the church , ( as infancy imports in our common acceptation , weakness or imperfection ) is a false and foolish assertion . 1. because that was in truth the time of the churches greatest glory , perfection and beauty , and very soon after the apostles fell asleep , the church , though she grew older , yet she decayed , and corruptions crept in ; the church might in that respect be compared to a glorious flower , that as soon as ever it is blown and quite put forth it is in its glory , and let it stand a while and it soon fades , and loses much of its lustre and beauty ; even so did the church of god : and it was foretold also by the apostles , it would so after their departure come to pass , by the entring in of grievous wolves who should not spare the flock , i. e. the church ; nay , the spirit of antichrist , ( paul saith , ) or mystery of iniquity , did even then work in the apostles days . and st. john speaks to the same purpose , little children , it is the last time : and as ye have heard that antichrist shall come , even now are there many antichrists , whereby we know that this is the last time : and indeed all generally believe the church continued not a pure virgin to christ much longer than one hundred years after his death ; now then shall any presume to say that was the infancy of the church , as if the church arrived to clearer light , strength , and glory in after-times . but , 2. had not the gospel-church in that age the extraordinary apostles with it , like to whom never any rose after to succeed them ; nay such who were conversant with the lord jesus after he rose from the dead , and spake to him mouth to mouth , and did eat and drink with them ? as peter saith , acts 10. 3. had not the church then extraordinary gifts , nay , such an infallible spirit and presence of christ with her , that her sons could clearly discern spirits , and know when they speak , and when the spirit spake in them ? now speak i , not the lord. 4. was not that church set up to be a patern , or perfect copy , after which all succeeding churches were to write ? can we think that others ever attained to the like , much less to greater light and knowledg than they ? these things considered , fully shew the folly and weakness of this assertion and objection . but if believers were the only subjects of baptism in the primitive time , and this was according to the commission of christ and practice of those days , how came this order and administration to be altered and changed , i mean by whose authority ? nay , and which is worst of all , if that infant-baptism may be deem'd to be a divine rite , or an ordinance of god , sith 't is not recorded in the scripture , nor practised in the apostles time , it renders not only the gospel-church weak and imperfect , but christ himself unfaithful , or less faithful than moses , who was but the servant , and yet lest nothing dark or unwritten which god commanded him , but did do every thing exactly according to the patern shewed him in the moun● . nay , and by the same argument ( since infant-baptism was not instituted by christ , no● practised in the primitive church ) and yet may be admitted as a divine ordinance of christ , and so practised by christians ▪ why may not all , or many other rites and sacraments owned and maintained in the romish church , be admitted also ? but , object . i have heard some say , is it my where forbid ? answ . to which i answer , where are such things as crossings , salt , spittle , and sureties , &c. forbid ? at this door what inventions and innovations may not come in , or be admitted , of such a dangerous consequence is this , that it would undo us all ! object . but say you at that time , i. e. at the first preaching the gospel and planting churches , adult persons were baptized only because they were before they believed either jews or heathens ; but when they believed and were baptized , their children had a right to baptism likewise . answ . this is soon said , but hardly , nay not at all to be proved . for it cannot be their childrens right without authority or command from christ : for if we should grant all our brethren say concerning abraham's seed , and of their childrens being in covenant , this will not justify their practice of baptizing them , if they argue thus till dooms-day , except christ hath left them a precept , or his church a precedent so to do ; for abraham's seed , though they were such a thousand times over , had no right to circumcision until he received the word of command to circumcise them from the great god. nor had lot , and other godly men in that day , any right to that ceremony who were not of abraham's family , because god limited his command to himself , his sons , and servants , or such who were bought with mony , and so came into his house . secondly , we des●re it may be considered that the history we have of the gospel-church in the apostles days from the first planting of the church at jerusalem , till st. john received his revelations , contains more than ●ifty years , and there was no ●ewer than three thousand persons baptized at once in that first church ; so that we may conclude there were many thousands of believers who doubtless had many children born unto them during the time of the gospel 〈◊〉 in the history we have recorded in the new testament , and yet we read not of one of their children upon the account of federal holiness , and their parents covenanting with god , baptized ; and can any be so blind as to think the holy god would have left this thing so in the dark without the least hint or intimation , had it been any of his mind or counsel that believers seed should be baptized ? i am sure they cannot say it , without reflecting upon the faithfulness , care , and wisdom of god. chap. viii . proving believers the only true subjects of baptism from the special ends of this holy sacrament . what the special end and use of baptism is , comes next in order to be considered , wherein it will more fully and clearly appear that no infant in non-age ought by any means to be baptized . first of all , it was ordained to be a sign 〈…〉 the baptized of some inward 〈…〉 viz. of the person 's death unto 〈…〉 to a new life buried with 〈…〉 i. e. christ doth certainly 〈…〉 ●mmediately ( if not wholly ) in 〈…〉 scripture to that outward sign 〈…〉 that in which there is a plain representation of the mystery and inward grace , we are said to be buried and risen both in signification , and also in lively representation of the inward and spiritual burial and resurrection with christ . secondly , here is mention made of the sign , and of the thing signified . and as for that which is spoken of under this expression , buried in baptism , 't is delivered as a m●dium ( saith one ) whereby , as a motive whereunto , and as a reason wherefore , as an image and representation , wherein we are both to read , and remember , and also practise and perform that other ; for , do but mark , how shall we that are dead to sin , ( i. e. should be ) live any longer therein ? know ye not , that as many of you as were baptized into christ , i. e. into , or in token of an interest in him , and of a oneness and fellowship with him by faith , are baptized into his death ? i.e. in token of such a communion with the power of his death , as to kill sin , and crucifie the old man , so that henceforth we should not serve sin ? therefore hence it is , saith he , that in baptism , ( i. e. the outward sacrament ) we are buried with him , i. e. outwardly , visibly , bodily in water into his death , i. e. in token and resemblance of our dying unto sin by virtue of his death ? that we should be ever practically mindful of this , that like as christ rose again after he was dead , so we should rise to a new life ; for if we have been planted together in the likeness of his death , ( i. e. signally in outward baptism , spiritually , and really in the inward work of death unto sin , &c , performed by the spirit upon the soul ) we shall be also in the likeness of his resurrection . thirdly , this burial and resurrection that is immediately expressed by these words , buried with him in baptism , wherein ye are also risen with him , is made a motive , argument , and incitement to the spiritual death and resurrection ; for therefore are we perswaded to die to sin and live righteously , because in baptism we are buried in water , and raised again , in token that we ought so to do ; and to this end are we baptized , and buried , and raised therein , and so interested into all the other benefits of christ's death , remission of sins , and salvation , viz. that we should die to sin and live holily , and to the end also that we may thereby be put in mind so to do . now if this death and burial in baptism be to this end , viz. to teach us , and shew us how we must die to sin : then i infer two things , first , that the burial in baptism , here spoken of , is not the death to sin ; for the motive , and things we are moved to do , are two ; and so are the sign , and the thing signified . secondly , that infants are not capable subjects of baptism : for this sacrament calls for understanding , and judgment , and senses to be exercised in all that partake thereof , or else the whole work will be altogether insignificant . therefore , saith one , to carry a poor babe to baptism , is as much as to carry it to hear a sermon . — a sign , as pareus observeth , is some outward thing appearing to the sense , through , which some inward thing is at the same time apprehended by the understanding . therefore , saith mr. perkins , the preaching of the word , and the administration of sacraments are all one in substance ; for in the one the witness of god is seen , and in the other heard . secondly , another end of baptism is , that it might be a signal representation of a believers union with christ , hence called a being baptized into christ , and a putting on of christ . as many as have been baptized into christ , have put on christ , and are all one in christ jesus , saith mr. baxter , and are abraham's seed , and heirs according to promise , gal. 3. 27 , 28 , 29. this speaks the apostle of the probability grounded on a credible profession , &c. and further , saith he , our baptism is the solemnizing of our marriage with christ , and 't is a new and strange kind of marriage where there is no profession of consent . now if this be true which mr. baxter affirms , and i see no cause to doubt of it ; ( most worthy men , as well as scripture , agreeing in this case with him ) how absurd and ridiculous a thing is the invention of infant-baptism , sith all men know they are not capable to signify their consent of marriage with christ ; if any thing in the world cuts in pieces the very sinews of infants baptism 't is this ; for there is a contract made between both parties before the solemnization of marriage ; and how can a babe of two or ten days old do that ? 't is a strange marriage if it be not done , though more strange indeed without the other . but may be some will say 't is a marriage by proxy or sureties , as princes sometimes are married . answ . sometimes there has been some such like action done i must confess : but does not the prince actually consent so to be married ? but all this while , who has required any thing of this at our hands ? are not sureties in baptism a meer human invention ? and have not our brethren cast it away as such ? the third end of baptism , as mr. perkins observes , is this , viz. 't is a sign to believers of the covenant on god's part of the washing away of our sins in the blood of christ ; we see , saith lie ▪ what is done in baptism , the covenant of grace is solemnized between god and the party baptized ; and in this covenant something belongs to god , and something to the party baptized . are infants capable thus to covenant with god ? though we doubt not but it is so in some good sense between the almighty and a believer , who is the only subject , i. e. there is indeed a mutual stipulation on both parties in that solemnity , but an infant can do nothing herein . baptism , saith bullinger , is an agreement or covenant of grace which christ enters into with us when we are baptized , &c. fourthly , baptism is called the baptism of repentance for the remission of sins ; one end of this ordinance therefore is this , viz. to testify the truth of our repentance , and to engage us thereby to bring forth fruits meet for amendment of life . as their sins are not forgiven them , saith mr. baxter , till they are converted ; so they must not be baptized for the forgiveness of sins , till they profess themselves converted , seeing to the church non esse & non apparere is all one . repentance towards god , and faith towards our lord jesus christ , is the sum of that preaching that makes disciples , acts 20 , 21. therefore both these must by profession seem to be received , before any at age are baptized . and that no other , say i , besides them at age ought to be baptized , by this very argument is very clear and evident . bullinger , as he is quoted by mr. baxter , i find speaketh thus , viz. to be baptized in the name of our lord jesus christ , saith he , is by a sign of baptism , to testify that we do believe in christ for the remission of sins : first , mark , it is not only an ingagement to believe hereafter ; but the profession , saith he , of a present faith. secondly , and that not a common faith , but that which hath remission of sin. farewel to infant baptism ; a present faith is required of such that are to be baptized , nay , and more , a present profession of it too . infants have neither faith , nor can they profess it , ergo they are not to be baptized . fifthly , another end of baptism is , ( as one well observes ) to evidence present regeneration ; whereof , saith he , it is a lively sign or symbol — hence 't is called the washing of regeneration ; what signifies the sign , where the thing signified is wanting ? baptism is frequently called the lave● of regeneration , it being a sign or figure of it to the person baptized . christ hath instituted no baptism , saith mr. baxter , but what is to be a sign of present regeneration ; but to men that profess not a justifying faith , it cannot be administred as a sign of regeneration . therefore he hath instituted no baptism to be administred to such . does not this argument make void the baptism of infants , as well as adult unbelievers , by the ancients ? let mr. baxter take it again , but with a very little alteration . christ hath instituted no baptism but what is to be a sign of present regeneration ; but to little babes that profess not a justifying faith , it cannot be administred as a sign of present regeneration , therefore he hath instituted no baptism to be administred to infants . the stress of the argument lies in the institution of christ , in that no baptism is instituted and commanded by christ , but what is a sign of present regeneration , not future ; therefore infant-baptism can be no baptism of christ . sixthly , baptism is called , an answer of a good conscience , by the resurrection of christ from the dead ; or the covenant of a good conscience by the resurrection of christ , ( as saith sir norton knatchbul , in his learned notes printed at oxford , 1677. ) in the belief of which resurrection we are saved , saith he , as they were saved by the ark. but now infants cannot covenant thus , nor witness thus in baptism by a belief of the resurrection , ( which saith the said famous learned man ) baptism is an emphatical figure , or a particular signal of , to the person baptized . see what our late annotators speak upon the place ; in baptism , say they , there is a solemn covenant , or mutual agreement between god and the party baptized , wherein god offers , applies , and seals his grace , stipulating or requiring the parties acceptance of that grace , and devoting himself to his service ; and when he , out of a good conscience doth ingage and promise this , which is to come up to the terms of the covenant , that my be properly called the answer of a good conscience — it seems , say they , to be an allusion to the manner of baptizing , where the minister ask'd the party to be baptized concerning his faith in christ ; and he accordingly answered him , dost thou believe ? i believe , &c. acts 8. 37. now , are children capable to do any of this ? can they covenant with god ? can they answer a good conscience , by believing the resurrection of christ ? or can baptism appear to be a symbol of it to them ? no , nor indeed can rantism be so to any other , i mean to the adult . seventhly , baptism hath another end and use assigned to it , viz. that the party baptized may have an orderly entrance into the visible church , and so have a right to partake of all other ordinances and priviledges thereof , as breaking of bread , &c. this hereafter i shall make fully appear ; nor is it any other thing than is generally owned by christians , and eminent men ; but infants cannot be admitted to those priviledges , viz. to the sacrament of the lord's supper , &c. and therefore ought not to be baptized ; for he that has right to one , cannot be denied the other , by any ground or authority from god's word . chap. ix . containing several other arguments , proving , why not infants , but believers only , are the true subjects of baptism . if there is no word of institution , or any thing in the commission of christ for baptizing infants , but of believers only , then not infants but believers only ought to be baptized . but there is no word of institution , or any thing in the commission of christ , for baptizing infants , but of believers only ; ergo , not infants , but believers only are the subjects of baptism . the major proposition is undeniable : for if infants may be baptized in the name , &c. without any authority from christ , or word of institution , or the least intimation of it in the great commission , what innovation can we keep out of the church ? this is enough to cause any protestant to renounce his religion , and cleave to the romish communion , who asserts the church's power is such , that without a word of institution , she may do the lord knows what . — nor do they , as far as i can find , assert infant-baptism from the authority of the scripture ; but from the power christ has left in the church , in which they seem more honest than some protestants , that pretend to maintain this rite , by plain scripture-proof , without the least shadow or intimation of any such thing , to the palpable reproach of the christian religion . as to the minor , 't is evident , and owned by the learned , that those who are enjoined to be baptized , in the commission , matth. 28. are first to be taught , or made disciples : but infants cannot be made disciples , being uncapable of teaching ; therefore there is nothing in that commission of infant-baptism : if they have any other word of institution or commission , let them produce it , we profess we know of none . object . christ commanded his disciples to baptize all nations ; children are part of the nations , therefore may be baptized : thus you see we have authority to baptize children from the great commission . answ . let me have the same liberty to argue , and see what will follow , viz. christ commanded his disciples to baptize all nations ; but turks , pagans , and infidels , with their children , are part of the nations , ergo , turks , pagans , and infidels , and their children , may be baptized also . sir , i will appeal to you , is not this inference as good and as justifiable as yours ? come put it to your consciences ; can you suppose any should be baptized by virtue of the words of christ in the commission , but disciples only ? object . well , what though that be so ? yet we affirm , that infants are disciples , and therefore may be baptized . answ . what if we shall grant you that infants are disciples , ( which we can never do , it being utterly false ) yet they are not such disciples that christ in the commission requires to be baptized ▪ because they were to be made disciples , by being taught ; and that infants cannot be said to be , we are sure . the lord jesus hath plainly excluded infants in his commission from this administration , according to ordinary rule ; for in that he commands the them to baptize disciples , upon preaching first to them , it follows , that none but such who are so taught , and so by teaching made disciples , are by virtue of the commission , to be baptized ; infants , after an ordinary rate are uncapble of understanding the gospel , when preach'd , and therefore are uncapable of being made disciples thereby , and there is no other way , according to ordinary rule , of being made disciples but by that means : and this the apostles could easily understand , as knowing that under the term disciple , in common speech , and in the whole new testament , those only are meant , who being taught , professed the doctrine preached by such a one as john's disciples , christ's disciples , and the disciples of the pharisees , &c. and accordingly the apostles administred baptism . and in that christ appoints , these to be baptized , we say , he excludes all others ; for the institution , commission , and commandment of jesus christ , is most certainly the only rule , according to which we are to administer the sacrament of baptism , and all other holy things ; and they that do otherwise , open a door to all innovations , and follow their own inventions , and are guilty of will-worship . if you should say , infants are disciples seminally in and by their pa●ents : as if believers could beget believers , ●or disciples of christ by natural generation , is absurd and ridiculous , the christian church being not made up of persons by meer humane birth , but spiritual regeneration . and to say that infants are born disciples by the relation to the covenant , and so have the seal set on them , without any precedent teaching , is but an unapproved dictate ; as if a title to baptism were in its nature a seal of the covenant , which the scripture no where affirms ; nor is there any rule for baptizing of persons because of relation to the covenant , sith baptism wholly depends upon a positive institution . object . but you further argue , that infants are called disciples , act. 15. 10. because the yoak laid upon the necks of the disciples , was circumcision ; and circumcision belonged to infants , ergo , infants are disciples . answ . to this we answer , that there is no colour of ground or reason of giving the name of disciples from that text to infants : for tho true , they are called disciples , upon whose necks the false brethren would have put that yoak of circumcision ; yet what 's this , sith adult believers of the gentiles also were required by the jews to be circumcised , as timothy , act. 16. 3. and tho it be granted that they would have had infants , as well as the converted gentiles , to be circumcised , yet the putting the yoak of circumcision , is not actual circumcision in the flesh ; for that the jews , as well as their children , were able to bear for many ages . but the yoak of circumcision is the necessity of it upon mens consciences , and therewith to oblige them to keep the whole law of moses , or they could not be saved ; and this was not that which they would have put upon children , but upon the disciples , i. e. the faithful brethren in christ jesus . if faith and repentance be required as prerequisite of all them that are to be baptized ; then none but believers ought to be baptized — but faith and repentance is required of all such ; ergo , &c. the major proposition cannot be denied , without a palpable violation of christ's precept , and by the same rule that infants may be baptized , notwithstanding this absolute prerequisite , unbelievers may , invalidate the rule of christ , or render it defective , and you give all away to the enemy . the minor has been sufficiently proved . if thou believest , thou may'st , else he might not ; that it seems was absolutely necessary , repent , and be baptized every one of you , act. 2. 36 , 37. and , those of the church of england say the same thing . in the rubrick , what is required of persons that are to be baptized ? that 's the question . answer , repentance , whereby they forsake sin ; and , faith , whereby they stedfastly believe the promise of god made to them in that sacrament . if there be no precedent in the scripture , ( as there is no precept ) that any besides such who professed faith and repentance , were baptized ; then none but such ought to be baptized : but there is no precedent that any besides such who professed faith and repentance were baptized ; ergo , none but such ought . had infant-baptism been any appointment or institution of christ , we should certainly either have had precept or example in the scripture to warrant the same ; but in as much as the holy scripture is wholly silent therein , there being not one example , or the least syllable to be found for any such practice , we may be sure it is none of christ's ordinance . if our brethren have any precedent or example for it , let them shew it , for we declare and testify , there is none as we know of . and that there is neither precept nor example for infants baptism , we have it confessed by many of them who were for it . erasmus saith , it is no where expressed in the apostolical writings , that they baptized children . and again , upon rom. 6. baptizing of young infants was not , saith he , in use in st. paul's time. calvin also confesseth , it is no where expresly mentioned by the evangelists , that any one child was baptized by the hands of the apostles . ludovicus vives saith , none of old were wont to be baptized but in a grown age ; and who desired it , and understood what it was . the magdeburgenses , as i find them quoted by mr. danvers , do say , that concerning the baptizing of the adult , both jews and gentiles , we have sufficient proof from the 2d , 8th , 10th , and 16th chapters of the acts ; but as to the baptizing of infants they can meet with no example in scripture . dr. taylor saith , it is against the perpetual analogy of christ's doctrine to baptize infants ; for besides that , christ never gave any precept to baptize them , nor ever himself , nor his apostles ( that appears ) did baptize any of them : all that either he or his apostles said concerning it , requires such previous dispositions to baptism , of which infants are not capable , and those are faith and repentance . and not to instance in those innumerable places that require faith before baptism there needs no more but this one of our blessed saviour : he that believeth and is baptized , shall be saved ; but he that believeth not , shall be condemned : plainly thus faith and baptism will bring a man to heaven ; but if he hath no faith , baptism shall do him no good : so that if baptism , saith he , be necessary , so is faith much more ; for the want of faith damns absolutely , it is not said so of the want of baptism . if paul declared the whole counsel of god unto the churches and primitive christians , and yet never declared or made known to them infants baptism . then infants baptism is none of the counsel of god. but paul did declare unto the churches and primitive christians the whole counsel of god , but never declared any thing to them of infants baptism . ergo. the major proposition can't fairly be denied : and as to the minor , see acts 20. 27. for i have not shunned , saith he , to declare unto you all the counsel of god. it appears by the context , that he concluded he could not be pure from the blood of all men , if he had not been faithful in this matter , i. e. in making known all the whole will of god to them . paul was the great apostle of the gentiles , and he spake these words to a gentile church , viz. the church at ephesus , and therefore it is the more remarkable , god hath by his mouth made known all things that are necessary for us to know or understand of his counsel , or our duty . see our late annotators on this verse . god's decree to save all that believe in christ , or the whole doctrine of christianity , as it directs to an holy life ; whatsoever ▪ god requires of any one in order to a blessed eternity : this is that which ( say they ) the pharisees rejected , luke 7. 30. and so do all wicked and ungodly men , who refuse to take god's counsel , or to obey his command . now baptism is that part of god's counsel which the pharisees rejected against themselves . moreover in chap. 19. it appears he opened and explained that great ordinance to those christians at ephesus , at the first plantation of the church there , but not a word of their duty to baptize their infants ; nor was there any reason he should , it being none of god's counsel . if whatsoever is necessary to faith or practice , is left in the written word , or made known to us in the holy scripture , that being a compleat and perfect rule , and yet infant-baptism is not contained or left therein , then infant-baptism is not of god. but whatsoever is necessary to faith or practice , is left in the written word , or made known to us in the holy scripture , &c. and yet infant-baptism is not contained therein . ergo , infant-baptism is not of god. that the holy scripture contains in it all things that are necessary for us to believe and practice in order to eternal life , is acknowledg'd by all worthy men both ancient and modern ; and that infants baptism is not contained in the holy scripture we have proved . the holy scriptures , saith athanasius , being inspired from god , are sufficient to all instructions of truth . isychius saith , let us which will have any thing observed of god , search no more but that which the gospel doth give unto us . all things , saith chrysostom , be plain and clear in the scripture ; and what things soever be needful , are manifest there . if there be any thing needful to be known or not to be known , we shall learn it by the holy scriptures ; if we shall need to reprove a falshood , we shall fetch it from thence ; if to be corrected , to be chastened , to be exhorted , or comforted ; to be short , if ought lack , that ought to be taught or learned , we shall also learn it out of the same scriptures . augustin saith , read the holy scriptures , wherein ye shall find fully what is to be followed , and what to be avoided . and again he saith , in these therefore , which are evidently contained in the scriptures , are found all things which contain faith , manner of living , hope and love. let us seek no farther than what is written of god our saviour , lest a man would know more than the scriptures witness . luther saith , there ought no other doctrine to be delivered , or heard in the church , besides the pure word of god , that is the holy scriptures , let other teachers , and hearers , with their doctrine be accursed . basil saith , that it would be an argument of insidelity , and a most certain sign of pride , if any man should reject any things written , and should introduce things not written . let this , saith calvin , be a firm axiom , that nothing is to be accounted the word and will of god to which place should be given in the church , but that which is contained in the law and prophets , and after in the apostolical writings . it is , saith theophilact , the part of a diabolical spirit to think any thing divine , without the authority of the holy scripture . bellarmine saith , that though the arguments of the anabaptists , from the defect of command or example , have a great force against the lutherans , for as much as they use that rite every-where , having no command or example theirs is to be rejected ; yet is it of no force against catholicks , who conclude the apostolical tradition is of no less authority with us than the scripture ; for the apostles speak with the same spirit with which they did write ; but this of baptizing of infants is an apostolical tradition , &c. and lastly , to close with this argument , take what mr. ball saith , we must for every ordinance look to the institution ( saith he ) and neither stretch it wider , nor draw it narrower than the lord hath made it ; for he is the institutor of the sacraments , according to his own pleasure , and 't is our part to learn of him both to whom , how , and for what end the sacraments are to be administred ; in all which we must affirm nothing but what god hath taught us , and as he taught us . if this worthy man speak truth , as be sure he did , and his doctrine be imbraced , certainly our brethren must never sprinkle , nay baptize , one child any more . if no man or woman at any time or times were by the almighty god , jesus christ , nor his apostles neither commended for baptizing any one child or children , nor reproved for neglecting to baptize such ; then infants baptism is not of , nor from god. but no man or woman was at any time or times either commended by the almighty god , &c. for baptizing any one child or children , nor reproved for neglecting to baptize such . ergo , infants baptism is not of , nor from god. this argument remains good and unanswerable , unless they can shew us that there is some gospel-ordinance and universal duty injoyned on men , that no man or woman was ever commended for doing it , nor reproved for neglecting it : when they can shew that , this argument will be invalid . that doctrine that reflects upon the honour , care and faithfulness of jesus christ our blessed mediator and glorious law-giver , or renders him less faithful then moses , and the new testament in one of its great ordinances , nay sacraments to lie more dark and obscure in god's word than any law or ordinance of the old testament did , cannot be of god. but the doctrine of infants baptism reflects upon the honour , care , and faithfulness of jesus christ , &c. or renders him less faithful than moses , and the new testament in one of its great ordinances , nay sacraments to lie more dark and obscure in god's word than any law or ordinance of the old testament . ergo , infants baptism cannot be of god. the major certainly none will deny . the minor is easily proved : can any thing reflect more upon the honour of christ , &c. than this ? as if he should neglect to speak out his mind and will to us plainly , or be so careless about it , that sorry man is forc'd to try his wit to supply what is defective and wanting in this matter in christ's word ; for he is strangely left of god and benighted , who will not confess infant baptism to need much of humane craft and cunning to make it out from christ's new testament ; and when he has done all , he leaves it as doubtful as he found it in the judgment of indifferent persons . did moses deal thus with the children of israel ? no , no. how careful was he to deliver every law , statute , and ordinance exactly , particularly the law of the passover ! do but read how careful and circumspect he was in that , in all respects and matters relating to it . nay , and the wisdom of god was such , to leave nothing then in the dark , but gave order that all things might be made plain , that he that run might read it , and he that did read , might know the duty , i. e. the statu●e or ordinance , ( tho in many things they might need instruction how in a right spirit to be found in it , and what it signified . ) but i dare affirm , no man who reads the new testament , from the beginning of matthew to the end of the revelations , a thousand times over , shall ever from that holy word , or any place or part of it , find it to be his duty to baptize his child ; the word of god is powerful in convincing men of their duties , as well as of their sins ; but in this it fails , it has no power to convince mens consciences . the faith of persons must stand in the wit and subtilty of men , in respect of infant-baptism , and not in the power of god , and efficacy of his blessed word . let some shew us the person , who only by reading the new testament was convinced of infant-baptism ; though , 't is true , divers by reading of the writings of learned men , and their subtil and sophistical arguments , ( for so i must call them ) have been perswaded to believe it to be of god. — yet , after all , some of them have plainly signified the great ground and argument they build upon , is this , viz. because such and such learned , godly , and wise men , assert it to be a truth of christ . so that it appears very clear , they build their faith herein , not upon the authority of god's word , but upon the credit and authority of men. but certainly it must needs , as i said , reflect upon the honour and faithfulness of christ , to conclude infant-baptism to be of god : for can any think the lord jesus would leave so great an ordinance , or sacrament , of the new testament , so obscure and dark in his sacred word , had it been his mind that believers should baptize their children , since the apostle magnifies christ's faithfulness , who is the son , above that of moses , who was but the servant ? and moses verily was faithful in all his house as a servant , for a testimony of those things which were to be spoken after , hebr. 3. 5. but christ as a son over his own house , &c. ver . 6. and therefore was counted worthy of more glory than moses , ver . 3. besides , do but consider what darkness and confusion the asserters of infant-baptism seem to be in , about the proof and right they say children have to it . 1. some of them say , it depends wholly upon the authority of the church . 2. others dare not baptize them , but as believers and disciples , and therefore affirm they have faith , &c. 3. others can't believe this ; and therefore though they likewise baptize them as believers , yet get sureties to stand for them . 4. others say , they have a right by the faith of their parents : some are for baptizing all children , others none but the children of believers . 5. one says , if either of their parents are believers they may be baptized ; some say both father and mother , both must be godly persons and in the covenant of grace , or else the child has no right to be baptized . no marvel when men have lost their way , they are thus lost in a wilderness . that ordinancé god has made no promise to persons in their obedience thereto , nor denounced any threatning or punishment on such who slight , neglect , and contemn it , it is no ordinance of god. but god has made no promise to persons who baptize their children , nor denounced no threatning or panishment on those who slight , neglect and contemn it . ergo , infant-baptism is no ordinance of god. let any such who assert infant-baptism , shew us a promise to the obedient herein , or a threatning denounced against the disobedient thereto , and we will say no more . there are promises made to believers in their being baptized , that 's evident ; and punishments threatned on such who reject the counsel of god in that respect , the like there is in respect of any other gospel-ordinance , but none of this in the case of infant-baptism . chap. x. wherein the great arguments , and pretended scripture-proofs for infant-baptism , concerning the covenant circumcision , and infants church-membership , are examined , and answered . one main and great argument the pedobaptists bring for that practice is this , viz. children of believers are in covenant , as well as their parents . the covenant made with abraham was the covenant of grace , or gospel-covenant , to which the seal of circumcision was annexed ; and as circumcision belonged to the children of the faithful under the law , so baptism belongs to the children of the faithful under the gospel , or else the priviledges under the gospel would be less than those were under the law. answ . there hath been enough said , over and over , by mr. tombs , mr. danvers , and many others , to detect and utterly vanquish the weakness of this argument . as , first , it hath been proved , that the covenant of grace made with abraham and his seed , doth not intend his carnal seed according to the flesh ; but his spiritual seed , or such who had the faith of abraham . and one would think the apostle might be believed in his expounding that text , viz. to abraham and to his seed were the promises made , gal. 3. 16. he saith not , and to seeds , as of many , but as of one , and to they seed , which is christ . compare this with v. 29. if ye be christ's , then are ye abraham's seed , and heirs . according to the promise and again , in rom. 9. 7 , 8. he saith , neither because they are the seed of abraham , are they all children ; but in isaac shall thy seed be called . that is , they which are the children of the flesh , these are not the children of god : but the children of the promise are counted for the seed . could the apostle in plainer words have detected the error of these men , if he had met with them in his day ? 't is true , he did meet with some , viz. the jews , or abraham's natural seed , who were so blind as thus to argue from the covenant made with abraham ; and concluded , they were the true seed and children of god , because they were the off-spring of abraham according to the flesh . but as john baptist first endeavoured to undeceive them , when he saw the scribes and pharisees coming to his baptism — by saying , think not to say with in your selves , ye have abraham to your father , &c. so in the next place , our blessed saviour himself , in john. 8. likewise shewed them their great error and mistake herein , and that they might be the children of the devil , notwithstanding they were the seed of abraham according to the flesh , and thought themselves safe as being in that covenant made with him . the covenant of grace there made with abraham and his seed , extends to none but the holy and elect seed , to none but the spiritual seed , to such who are christ's , or true believers in christ only . now if the covenant of grace comprehends none of abraham's carnal or fleshly seed , but the spiritual seed only , to what purpose is there so many sheers of paper printed by mr. baxter , mr. sidenham , &c. to prove the carnal seed of believers to have right to the seal of the covenant ? their business is to prove all believers children to be in the covenant in the first place , or all they say is nothing . but , secondly , if they could prove all the children of believers to be in that covenant made with abraham , yet it doth not from thence follow neither , that therefore their children may be baptized , unless they can shew the lord jesus hath injoined them so to be , because baptism wholly depends upon the authority of christ's institution , or positive prescription . 't is not enough for any to say , if children are in covenant , they may be baptized . who tells them so ? hath christ any where required it ? doth he say they ought , or that it belongs to them ? had it been abraham's duty to circumcise his children , because they were in covenant with him , before god gave him a positive law so to do ; certainly , had he done it without any command of god , and have called it god's ordinance , he had ceas'd being called any more faithful abraham . come , sirs , your consequences and conclusions you have so long made a noise of , will make no gospel-precept , nor hold equal weight with the ballance of the sanctuary . for , thirdly , pray consider , were there not divers in the covenant of grace , i. e. in that spiritual , or gospel-covenant god made with abraham , in that very day and time that the law of circumcision was given forth ? and yet they were not , from that ground , to be circumcised , nor were they at all circumcised , because god did not command them so to be ? was not lot a godly man , and in the same covenant of grace ? together with melchisedec and others i might mention ? these were in covenant , and yet without the seal , as you call it ; we do not read they were circumcised . and do you not think that many of the females of abraham's off-spring were in that covenant of grace ? yet they had no right to circumcision , the seal ( as you called it ) of the covenant , because none but males were required or commanded to be circumcised . suppose abraham should have gone without a command or word from god , and have circumcised his females , and have reasoned after the rate you do , viz. my female children are in covenant ; and since the covenant belongs to them , the seal of the covenant belongs to them , which is , circumcision , therefore i will circumcise them also ; would god have allowed him to do any such act , think you ? you will reply , i am sure that god would never have born with abraham in doing any such thing , because he must have done it without a command . and , pray , how can you think he will bear with you in baptizing children of believers , sith you have no more command from god so to do , than abraham had to circumcise his female children ? you reply , they are in covenant , and therefore to them belongs the seal of the covenant ; even so say we , his females might be in the same covenant , and yet you would have condemned such an act in him , though grounded upon the very same foot of an account , which you stand upon your own justification in , and acknowledg no fault , but contrarywise blame , nay , reproach us for holding an error , because we cannot do and practice as you do in this case , without any authority from god's word . 4ly . to prove further , that the right of circumcision wholly depended upon the absolute will , pleasure , and soveraignty of god , as baptism now doth ; and that his will , and not ours , nor any consequence that may be drawn from being in the covenant , can give a person a right thereto , without his command or allowance ; 't is to be considered , that there were those commanded to be circumcised , who were not ( as there is probable ground to believe ) in that holy and blessed covenant of grace , god said his covenant should not be established with ishmael , but with isaac , yet he was circumcised , gen. 17. 20 , 21 , 25. gal. 4. 29 , 30. the same might be said of esau , and thousands more of abraham's carnal seed : it was , it appears from hence , god's soveraign will and pleasure that gave right to circumcision , and not being in the covenant . quest . but was not circumcision a seal of the covenant of grace under that dispensation , as baptism is now a seal of the same covenant under this dispensation ? answ . no , for circumcision was only a seal to abraham's faith , or a confirmation of that faith he had long before he was circumcised ; but so it could not be said to be to any infant that had no faith. it was indeed a sign put into the flesh of infants ; but a sign , and seal too only to abraham , witnessing to him that he had a justifying faith ; but to the truth of the promises , there was 'tis evident , a two-fold covenant made with abraham , 1. that he should be the father of many nations , and that the land in which he was a stranger should be given to his seed ; these promises seem to relate to his carnal seed . 2. that he should be the father of the faithful , rom. 4. 11. heir of the world , rom. 4. 13. and that in him , and in his seed all the families of the earth should be blessed , that is , jesus christ , gal. 3. 16. now none could receive circumcision as such a seal to them , but abraham , because none before circumcised had such a faith , which intitled them to such singular promises : the apostle in the fourth of the ro●ans shews , that abraham was not justified by works , nor by circumcision , but by faith , which he had long before he was circumcised ; and so but a seal or confirmation of that faith he had before , and to assure him of the truth of the promises made to him and to his carnal and spiritual seed . you ought not therefore to call circumcision a seal to any but to abraham , neither ought you to call it a seal of any other thing to him than what the scripture calls it a seal of , viz. and he received circumcision a seal of the righteousness of the faith which he had being yet uncircumcised , rom. 4. 11. and that you may see we are not alone in this matter , see what chrysostom and theophilact , as i find them quoted by mr. danvers ; it was called a seal of the righteousness of faith , because it was given to abraham as a seal and testimony of that righteousness which he had acquired by faith. now this seems to be the priviledg of abraham's alone , and not to be tranferred to others ; as if circumcision in whom ever it was were a testimony of divine righteousness ; for it was the priviledg of abraham that he should be the father of all the faithful , as well uncircumcised as circumcised , being already the father , having faith in uncircumcision , he received first the sign of circumcision , that he might be the father of the circumcised . now because he had this priviledg , in respect of the righteousness which he had acquired by faith , therefore the sign of circumcision was to him a seal of the righteousness of faith ; but to the rest of the jews it was a sign that they were abraham's seed , but not a seal of the righteousness of faith , as all the jews also were not the fathers of many nations . moreover , it is evident a seal is a confirmation of that which a person hath made over to him , and it doth insure him of it . now to call circumcision a seal of the covenant of grace , 't is all one as to say all that were circumcised , were assured of all the blessings of that covenant , then must all that were circumcised be pardon'd and saved ; and so also would it follow in the case of baptism , were that acknowledged to be a seal to all those that are baptized of the new covenant . but in a word , we know nothing called a seal of the new covenant , but the holy spirit , which the saints were said to be sealed with after they believed , ephes . 1. 13. & 4. 30. unto the day of redemption ; god by setting his seal upon us assures us that we are his , and that we shall have eternal life . baptism is called a figure , but no where a seal and a sign or figure proper only to such who have understanding to discern the spiritual things and mysteries that are represented thereby , and wrought in them . object . say what what you will , the promise and covenant of grace was to abraham and his natural off-spring . answ . why do you not believe the apostle who tells you the quite contrary , and that he said not of seeds as of many , but to thy seed , which is christ ? but it you will have it as you say , see what absurd consequences will follow and arise from your notion : and first take what calvin saith , 't is manifest , saith he , that the promise understood of spiritual blessings pertaineth not to the carnal seed of abraham , but to the spiritual , as the apostle himself saith , rom. 4. 8 , 9. for if you understand the carnal seed , saith he , then that promise will belong to none of the gentiles , but to those alone who are begotten of abraham and isaac according to the flesh ; by this it appears you go about to shut out your selves and children too from having any part in that covenant made with abraham . secondly , if god made the covenant of grace with abraham and his carnal or fleshly off-spring , and so with all believers and their children , then all their off-spring must have saving grace bestowed upon them and a new heart , because these things are some of the chief blessings contained in the new covenant . now do you see that all the children of believers have the grace of god bestowed upon them , so that they are new creatures ? certainly no , for as abraham had his ishmael , and isaac his esa● , and david his absolom , so have most or many believers wicked and ungodly children , and so they live and die to the great grief of their souls : you can't think that god fails in his promise , and that the covenant of grace is not so firm and sure as the scripture declares it to be , one of them will follow , or you must conclude your selves mistaken in your notion : but certainly they cannot miss of grace if mr. blake is right ; for , saith he , christianity is hereditary ; that as the children of a noble-man are noble , the child of a free-man free , of a turk a turk , and of a jew ; a jew so * the child of a christian is a christian . we will grant him they are so called , but withal must tell him , the children of christian people are by nature the children of wrath as well as others . fourthly , this would render grace to be a birth-priviledg , as mr. danvers observes , and regeneration tied to generation , contrary to the scripture and all good doctrine ; as if a believer doth not only beget a child in natural generation , but a saint also . fifthly , then the apostle spake not true in saving the children of the flesh , these are not the children of god , i. e. of the promise , rom. 9. sixthly , and it also would follow , that all the whole off-spring of believers shall be saved , without you will assert the doctrine of james arminius , that there is a falling away from grace . seventhly , and would it not follow also , that all the children of believers know god , and need not be taught , saying , know the lord , for ( you know who saith ) they shall all know me , from the least of them to the greatest of them ; that is , all those who are in the new covenant , which you say all believers children are , even in the same covenant of grace made with abraham . eighthly , and then it follows also that the covenant of grace and spiritual blessings made with abraham , is tied up to believers and their seed only ; and if so , what will become of all poor unbelievers and their perishing off-spring ? object . but does not baptism come in the room of circumcision , the one being a figure of the other ? answ . there is no ground so to believe , since the scripture gives not the least hint of any such thing . 1. for first , if it had , then when baptism came in and was in force , circumcision must have ceased immediately : but after baptism was commanded and administred , we find circumcision in being , and was not disannull'd till the death and resurrection of our saviour . now it would have vanquish'd , as shadows do , as soon as baptism the antitype came in force , had it been a type or figure of baptism , or come in the room of it . 2. if baptism had come in the room of circumcision , then the church of god under the gospel would have been just like the national church of the jews , viz. made up of the fleshly seed ; but the apostle shews thè contrary , it consists of lively stones , that is , a spiritual and not a carnal seed . 3. then males only and no females would have been baptized ; because none but male children were to be circumcised , as god commanded . 4. circumcision was administred on abraham's natural seed without any profession of faith ; but none are to be admitted to baptism but by a profession of faith , repentance and regeneration . the first birth , or being born in a fleshly way by carnal generation , gave abraham's natural seed a right to circumcision ; whereas the spiritual birth or regeneration gives a right only to baptism according to christ's commission , as we have proved . 5. 't is evident circumcision figured forth another thing , viz. the destruction of the body of sin by jesus christ , and the circumcision of the heart , and therefore not baptism , &c. very full and most excellently you have to this point dr. taylor , who saith , that the argument from circumcision is invalid upon infinite considerations : figures and types prove nothing , unless a command go along with them , or some express to signify such to be their purpose ; for the deluge of waters , and the ark of noah were a figure of baptism , said peter ; and if therefore the circumstances of the one should be drawn to the other , we should make baptism a prodigy rather than a rite . the paschal lamb was a type of the eucharist , which succeeds the other , as baptism doth to circumcision ; but because there was in the manducation of the paschal lamb , no prescription of sacramental drink , shall we thence conclude that the eucharist is to be administred but in one kind ? and even in the very instance of this argument , supposing a correspondency of the analogy between circumcision and baptism , yet there is no correspondency of identity ; for although it were granted , that both of them did consign the covenant of faith , yet there is nothing in the circumstance of childrens being circumcised that so concerns that mystery , but that it might very well be given to children , and yet baptism only to men of reason , because circumcision lest a character in the flesh , which being imprinted upon infants did its work to them when they came to age ; and such a character was necessary , because there was no word added to the sign ; but baptism imprints nothing that remains on the body , and if it leaves a character at all , it is upon the soul , to which also the word is added , which is as much a part of the sacrament , as the sign it self : for both which reasons it is requisite that the parties baptized should be capable of reason , that they may be capable both of the word of the sacrament , and the impress made upon the spirit ; since therefore the reason of this parity does wholly fail , there is nothing left to infer a necessity of complying in this circumstance of age any more than in the other annxes of the type ; then the infant must also precisely be baptized upon the eighth day , and females must not be baptized , because not circumcised : but it were more proper if we would understand it right to prosecute the analogy , form the type to the antitype by way of letter , and spirit , and signification . and as circumcision figures baptism , so also the adjuncts of the circumcision , shall signifie something spiritual in the adherences of baptism ; and therefore as infants were circumcised , so spiritual infants shall be baptized , which is spiritual circumcision ; for therefore babes had the ministry of the type , to signify that we must , when we give our names to christ , become children in malice , and then the type is made compleat , &c. thus far the doctor . quest . but why may ●ot infants be baptized now as well as children were circumcised heretofore ? answ . you may as well ask , why nadab and abihu might not have offered strange fire , or why might not the priest ? carry the ark in a cart. — the reason why they ought to do neither of those things were , because god commanded them not so to do . in like manner , say we , children must not be baptized , because god hath given no command to do it . circumcision was expresly commanded , both as to the subject , time , age and sex , which was as you have heard , the male children at eight days old , with a severe penalty of the parents disobedience . but there is not one hint , or the least colour of ground for the baptizing of infants in all the new testament , as hath been proved ; and yet the gospel is , as one observes , as express in the matter of baptism , as first , touching the subject men and woman : secondly , as to the time , viz. when they believe : thirdly , as to the qualifications of baptism , i. e. faith and repentance : fourthly , as to the end and use of it , to signifie the death , burial , and resurrection of christ , with our death unto sin , and rising again to newness of life . can any think the servant should be so careful to give directions from god in every case about the circumcising of children under the law , and the son of god not to be as express in all parts of instituted worship and our duties under the gospel ? this can't be thought ; see what the apostle saith , which we before hinted , heb. 3. 5 , 6. quest . but children were members of the jewish church as well as adult persons , sith mr. smythies , and so say other pedo-bap●isto , as 〈◊〉 ba●ter , and many more ; and since they were comprehended with their parents in that church-state 〈◊〉 are so still ▪ under the gospel , and therefore to 〈…〉 . answ . that children were then admitted members of the jewish church is granted , and 't is as evident that god hath now quite pulled down that house of his , ( i mean that national church-state ) and broke up house-keeping , and turned the bond-woman and her son , ( i. e. the fleshly seed , servants and infants ) all out of doors ; the natural branches are broken off , and god hath now built him a new , a glorious , and more spiritual house , into which he admitteth none as his houshold-servants to dwell in his spiritual family , but believers only , or such as profess so to be : ye also ( saith peter ) as lively stones , are built up a spiritual house , &c. and that the old house , the jewish church-state , with all the appurtenances , rites , and priviledges of it , is pulled down , and a new one built , into which infants are not to be admitted , is very evident from what the apostle speaks , heb. 7. 12. for the priesthood being changed ; there is made of necessary a change also of the whole law , which must needs include circumcision with all the appurtenances and priviledges belonging to it . and therefore as infants church-membership came in with the law of circumcision , so it went out and was disanull'd with it ; they were , 't is true , of the houshold of old , but it was by a positive law : shew us the like now and you do your business , or else you say nothing ; for evident it is that what priviledges soever are given to any persons by an act of parliament , which said law was to continue in force for so long a time and no longer , when that time is expired and another parliament makes a new law , wherein many things are contained that were in the first , but those certain priviledges given to those persons in the former law , are left out in this latter act , it would 〈◊〉 be a solly for any of them to 〈◊〉 those priviledges by virtue of a law that is gone , and now not in force . or if a man should have a legacy bequeathed to him by the will and testament of his friend , and yet afterwards his friend sees cause to make another will , which is his last will and testament , and in the last will leaves him quite out and gives him no such legacy , it would be a foolish thing for him to sue for the legacy left him in the first will , which is void in law by his friends last will and testament . just so it is here ; there was an old law wherein infants were admitted to the priviledges of being members of the national church of the jews , and so also it was in the old or former will and testament ; but that law was to continue but till christ came , and now he has made a new law wherein infant-church-membership is quite left out , and the lord jesus has made another will , his last will and testament , wherein the old priviledg is not be queathed to infants : now is it not folly in you to plead for that old priviledg that was in the former testament ? you must find your infant-church-membership in the new testament , as must also the seventh-day-sabbath-men the old jewish sabbath * , or else they and you too say nothing , but render your selves weak and strangely be-clouded : and certain i am , there is now no institution , no law , no prescription , no rule , no example for keeping the seventh-day-sabbath in the new law , in the new and last will and testament of jesus christ ; nor no institution , no law , no precept , no example contained therein for infant-church-membership , no not the least hint or intimation that infants should be fellow-citizins with the saints , and of the houshold , of god , neither are they so to be accounted till they believe , and are to do service in the house : for though we account our children of our family notwithstanding they can't do any service therein , yet that is no argument they may be members of god's church , unless by any law or institution god has made them so to be . the houshold of god is called the houshold of faith , or a family that consisteth of believers ; therefore unless you can prove infants to be believers , they are not of this house ; for all that are to have admission there must be believers , or profess themselves so to be , as mr. baxter acknowledges , or else no place for them there , which infants cannot do . object . but it is still objected , that as the jews and their children were broken off , so the gentiles and their children are ingrafted in their room , as rom. 11. 20. because of vnbelief they were broken off , and thou standest by faith , &c. answ . we answer , that the reason why the jews and their children were broken off , was not because they had not believing parents , for abraham , isaac and jacob were still the parents of them all , they were abraham's seed , according to the flesh , when they were broken off as well as before ; but the true reason was , because the terms of standing in the church were now altered : for before the gospel-dispensation came , they stood members of the old jewish church , though as much unbelieving for many generations , as they were when they were broken off ; but now abraham's church-state is at an end , and all the priviledges and immunities cease , the jewish church must give way to the gospel-church , the messiah being come , and about to build him up a new and more glorious and spiritual house , into which none are of right to enter but such as are profest believers ; for the old house or jewish church-state was not intended to abide for ever , but only until the time of reformation , and then the law must be changed , yea the covenant changed , which they not believing , nor closing in with , were broken off , they being willing to abide in the old house still , and to remain church-members upon the account of a meer fleshly and natural birth , crying out , abraham is our father , and we are his seed , and are free , and never were in bondage , wherefore they were broken off , and that whether they would or not , by reason of their unbelief ; that is , because they would not believe christ was the true messiah , and that the old covenant and all the priviledges thereof were flying away , the substance and true antitype of all those shadows being come , viz. the lord jesus christ . so that thus they were broken off by unbelief , and thou and thine , o gentile believer , stand by faith , mark it , thou standest by faith ; not by virtue of any birth-priviledg whatsoever , but by faith , thy standing is by faith ; yet not thy seed by thy faith , but thou thy self by thine , and they by their own ; faith is that by which ( thou standing and not thy seed ) hast right to stand in the church , and not they ; but if thy seed have faith , and thou hast none , they have right in the church , and thou shalt be excluded . most certain it is , that under the law the natural seed or progeny of abraham , were all holy with an external , ceremonial , or typical holiness , and consequently they were then all admitted to an external participation of church-priviledges . but remarkable to this purpose is that passage of the apostle , 2 cor. 5. 16. wherefore henceforth know we no man after the flesh ; it seems then , that heretofore there had been a knowledg taken of persons after the flesh ; and 't is as plain there was , that becuase the jews were of the natural or fleshly seed of abraham , they were therefore all of them admitted to the priviledg of an external church-membership , while others were exempted . but we see the apostle resolves henceforth to disclaim any such cognizance of them , or any others upon the account of a meer fleshly descent : and to this very purpose immediately subjoyns in the following verse , therefore if any man be in christ , he is a new creature : old things are past away , all things are become new ; the old church , and old church-membership , rites , ordinances and priviledges , and a new church-state , new ordinances , a new seed , and new way of introduction unto the participation of the priviledge of church-membership now under this new and more glorious dispensation , viz. the gospel : nothing but a new creature will serve the turn ; for god expects that they that worship him , do now worship him in spirit and is truth ; the priviledg of being admitted into god's house , and to stand before his presence in the actual celebration of gospel-ordinances , being now entailed only upon the spiritual seed , even such who as lively stones are built up a spiritual house , a holy priesthood to offer up spiritual sacrifices acceptable to god by jesus christ ; 1 pet. 2. 3 , 4 , 5. or such at least as make a visible profession thereof . and therefore , when this new and more spiritual dispensation was about to be actually introduced and established , john who was the harbinger of it gives sufficient notice thereof ; and to this purpose deals plainly with the jews , i. e. the pharisees and sadduces that came to be baptized of him , and tells them upon this account , mat. 3. 9 , 10. think not to say within your selves , we have abraham to our father : for i say unto you , that god is able of these stones to raise up children to abraham . and now also is the ax laid unto the root of the trees : therefore every tree that bringeth not forth good fruit , is hewn down , and cast into the fire . it cannot be denied but that they had abraham to their father as much now as before , only the terms of their standing in that church was now changed ; so that every tree now of whatsoever natural stock or external production , that bringeth not forth good fruit , must be hewn down ; and the reason is rendred for that , now the ax is laid to the root of the trees , mark it , now 't is so ; it was not so before , the ax was never till now laid thus unto the root of the trees : which must needs be understood in reference to that birth and fleshly priviledg spoken of before , which they had so long boasted of , as the whole context shews . but now god is resolved to make other manner of work of it under the gospel-dispensation than he did before . now the root of the trees are struck at , a bar put , natural descent or extraction from a religious root , ( i.e. godly parents ) will not now serve turn , as in time past it did , to give any true right or title to church-priviledges . moreover , if god now will not suffer any of the natural branches to abide on their own natural stock , viz. abraham , be sure he will not admit any gentiles , that are not natural branches of abraham , to be grafted into the good olive , without faith and regeneration . object . but if children may not be baptized , this makes the priviledg of believers children under the gospel less than was theirs under the law ; for their children were admitted members of the visible church by circumcision ; and we cannot but conclude , that our priviledges for our selves and for our children , are at least as large , great and comfortable as theirs , and therefore our infants are to be baptized . answ . to this we reply , that we do not doubt but that our priviledges , in respect of the covenant of grace , and all spiritual blessings are as great and comfortable as theirs were ; but the covenant of grace , the blessings and divine priviledges thereof , were neither made to the jews natural posterity , nor to ours ; and although circumcision was a priviledg in some respect to the jews above what the heathens had , yet it is termed by the apostle an intolerable yoke ; now therefore why tempt ye god to put a yoke upon the necks of the disciples , which neither our fathers nor we were able to bear ? their children were not circumcised as children of believers , and so sealed with a new covenant-seal , as being made new covenant-children thereby ; circumcision did not confer grace , nor make them heirs of the kingdom of heaven , it was therefore no more than an external priviledg to the natural lineage and seed of abraham , as a typical and shadowy thing , whereby his posterity was to be mark'd , to distinguish them from all the nations of the earth , and to keep that line clear , from whence christ according to the flesh was to come , and to be a sign in their flesh to put them in mind that god would perform the promise of the messiah made to abraham , and also to oblige them to keep the law ; for he that was circumcised was a debtor to keep the whole law. hence it was the jewish christians , instead of looking upon circumcision to be a priviledg upon a spiritual account , could not but acknowledg it a great mercy they were delivered from it ; and hence 't is the apostle exhorts the saints to stand fast in that liberty in which christ had made them free , and not be intangled again in the yoke of bondage . neither ought such a thing ( as mr. danvers observes ) to be any more esteemed the loss of a priviledg than our not injoying literally a holy land , city , temple , a succession of high-priests , and priesthood , by generation or lineal descent . ( for you know their children were priests successively in their generations , a levite begat a priest or minister , as well as they and other tribes begat church-members . ) now though all these outward priviledges are gone , yet our priviledges being more spiritual , are greater both to our selves and off-spring ; they look'd for christ to come as held forth under many dark types and shadows , we are assured he is come and has accomplish'd what was foretold of him , we behold in the glass of the gospel as with open face the glory of the lord ; all those types are explained and spiritualized to us , viz. circumcision , the worldly sanctuary , tabernacle , the candlestick , table , shew-bread , cherubims , mercy-seat , &c. which things and many more were figures for the time then present , and were shadows of good things to come , but the body or substance of them is christ , who hath put an end to them , and must we now needs find out some other carnal or external rites to come in the room or stead of these or some of these , or else think our priviledges are less than theirs ? whereas indeed our priviledges it appears are inlarged , and far greater than theirs were , and hence they longed many of them to see those things that we see , &c. instead of being a fleshly nation we are a holy 〈◊〉 , a holy city , a spiritual and holy temple , a royal priesthood , and holy ( not carnal ) church-members ; church-members by regeneration not by generation , not by the first birth , but by the new and second birth ; if we and our children have not the same priviledges don't let us complain , whereas god hath been more rich and bountiful to us , we and our children sit under the clear and glorious revelation and ministration of the gospel , can we or ours be losers by this change ? alas ! as far as christ excels moses and aaron , the gospel the law , the antitype the type , the spiritual birth the carnal , the extent of all nations the confines of judea ; so far , saith one are we better and not worse , and our priviledges not lesser but far greater ; our children have great advantages in having such parents and ministers to instruct them , to pray for them , and to set before them a good example ; besides , as soon as capable , they with others have the gospel preached clearly to them , and grace offered and tendered universally to all far and near , with ho , every one that thirsteth , come ye to the waters , &c. isa . 55. 1. the spirit also is in a glorious manner communicated , to inable them and others to believe now in the gospel-days . the law was hard , do this , and live ; and circumcision laid them under a bond to do and keep all that god in his law required , yea and under a curse if they continued not in all things that were there injoyned , which brought them into miserable bondage and captivity ; but now 't is but to believe , and thou shalt be saved : the spirit saith , the scripture was not yet given — to wit , in that manner nor measure as afterwards , because christ was not yet glorified . so that it is no absurdity to grant that the jews might have priviledges in some things more than we ; and yet our case and condition with our children , to speak simply , better than theirs , tho the covenant of grace is not enlarged nor lessened in respect of the substance of it ; the promises of grace are still belonging to the elect , to those that were given to christ , to believers , and to no other , nor never were ; but the priviledges we have above them do abundantly recompence the defect of those priviledges of theirs , whether real or supposed : and the truth is , priviledges are so arbitrary and various , depending so much upon the soveraignty of god , that he gives them as he thinks good , and oft-times takes them away without assigning any special reason of it ; so that no arguments can be drawn safely , as our brethren do , viz. god gave such a priviledg to the jews , therefore we must have such a priviledg too , except we can prove it is god's will it should be so . this argument therefore is of no force , without an institution , here we are again , and here we will stand ; circumcision wholly depended upon a positive law ; 't is in vain therefore to attempt to prove , that because the jews had a priviledg to circumcise their children , therefore we must have a priviledg to baptize our infants , sith they had a command to do what they did , and we have none ; besides , we have shewed there is no scripture that proves the baptism of infants is a priviledg granted by the lord in lieu of circumcision , it being indeed no duty or priviledg at all . lastly , before i close with this , take what mr. danvers says , if it should be taken ( saith he ) for granted , that circumcision was a seal of the new covenant belonging to all the children of israel ; then would not the baptizing of the children of believers answer it , neither amount to so great a priviledg , nor be equivalent to it for these reasons : 1st , there were all the families and tribes of israel ( and all proselyted strangers ) with their children , without distinction of good or bad , to be circumcisied : but here only one of a city , and two of a tribe ; for believers are but thin sown , and the children of unbelievers and wicked men are to receive no such benefit in the judgment of many . and , 2dly , you would be very short in another respect , as being at an utter uncertainty when you have a right subject ; for if the parent is an hypocrite , or no elect person , which is out of your reach to understand , you cannot know whether the child be fit for baptism ; for the seed of a wicked man you must not meddle with by any means ; whereas there was not the least doubt or scruple in israel as to the subject , for the father being one of abraham's seed and circumcised , it was an infallible mark they were right . and , 3dly , neither can the child when he is grown up have any certain knowledg that such a ceremony had past upon him in infancy , he having no infallible mark thereof ; whereas the circumcised infant had an infallible character and mark in his flesh , to assure him that he had received that rite . object . but what hope can we have of our infants if they must not be admitted unto christian baptism , nor reputed as members of the common body and church of the faithful ? answ . we answer ; first , if the hope of the parent for the child's salvation be grounded upon the administration of an external rite or ordinance in infancy , then neither had the patriarchs for above two thousand years any hope of their children , sith they had neither circumcision , baptism , nor any other external rite , which we find otherwise by noah's prophecy , gen. 9. 26 , 27. secondly , we ask , whether god hath left it in the power of the parent to save or destroy the soul of his child , which your doctrine doth import ? thirdly , we demand what hopes are intended , and by what scriptures the same are annexed to the administration of an ordinance in infancy ? fourthly , we do say there is a ground of hope in believers in behalf of their children , which is grounded upon plain scripture without baptizing them . fifthly , doth baptism confer grace or regenerate the child ? though some have ignorantly asserted that , yet we find many of you of another mind . sixthly , this argument seems to carry in it this conclusion , i. e. that christian people by infants baptism are assured according to gospel-grounds of the salvation of their children : but there is no proof for it , it is but a fancy , and we suppose 't is not received as a truth by many that oppose us in this point . chap. xi . wherein many other pretended scripture-poofs and arguments for the baptizing of infants are answered , as that , suffer little children to come unto me , &c. and , except a man be born of water and of the spirit , he cannot see the kingdom of god , &c. the next main proof that is brought for infant-baptism , is taken from mat. 19. 14. suffer little children , and forbid them not to come unto me : for of such is the kingdom of heaven . object . the kingdom of heaven belongs to infants , which is the greater ; therefore , say you , baptism belongs to them also , which is the lesser . answ . 1. that the kingdom of heaven belongs to little children we have no cause to doubt : but that they have a right to baptism therefore , is deny'd ; may not our brethren infer from the greater to the lesser thus as well , viz. infants belong to the kingdom of heaven , which is the greater ; thererefore to them belongeth the lord's supper , which is the lesser : and sure we are , that those who are fit subjects of baptism ought not to be deny'd the sacrament of bread and wine . how often must we tell you that baptism wholly depends , as to subject , time , end , and manner of administration , on the words of institution ? 't is a positive law , we must go to the pleasure , and will , and design of the law-maker : what may not men infer after this sort ? 2. were these little children be ye sure the children of believers ? if you can't prove this , what signifies all you say ? and how this can be made appear i see not ; for though christ was then in the coast of judea , yet that they were children of godly parents is a great question . 3. if it should be granted they were believers children , yet it doth not appear how little these children were , we have no account of their age. and as the learned observe , the greek work doth not always signify a little child or infant , as appears by 2 tim. 3. 15. where the same word is used , they might be such who might be capable of teaching as far as we know . but since dr. jer. taylor , bishop of down , hath so fully answered this objection , pray take what he saith upon the place . from the action of christ's blessing infants , saith he , to infer that they were baptized , proves nothing so much , as there is a want of better arguments : for the conclusion would with more probability be derived thus , i. e. christ blessed children and so dismissed them , but baptized them not , therefore infants are not to be baptized . but let this be as weak as its enemy , yet that christ did not baptize them , is an argument sufficient , that he hath other ways of bringing them to heaven than by baptism ; he passed an act of grace upon them by benediction and imposition of hands . and therefore although neither infants , nor any man , in p●ris naturalibus , can attain to a supernatural end without the addition of some instrument , or means of god's appointing , ordinarily and regularly ; yet where god hath not appointed a rule nor an order , as in the case of infants we contend he hath not , the argument is invalid . and as we are sure god hath not commanded infants to be baptized ; so we are sure god will do them no injustice , nor damn them for what they cannot help , viz. if the parents baptize them not . many thousand ways there are , by which god can bring any reasonable soul to him ; but nothing is more unreasonable than because he hath tied all men of years and discretion to this way , therefore we of our own heads shall carry infants to him that way , without his directions : the conceit is poor and low , and the action consequent to it is bold and venturous ; let him do what he please with infants , we must not . thus far the doctor . a second scripture brought formerly by doctor featly , and of late by divers others , is that in joh. 3. 5. except a man be born again of water and of the spirit , he cannot enter into the kingdom of god. object . there is no other way to regenerate and save infants but by this of baptism , and so to add them to the church , therefore they ought to be baptized . in some , saith mr. isaac ambrose , the new birth is wrought before baptism , as in the eun●●h , &c. in others is the new birth wrought in baptism , 〈◊〉 indeed is the sacrament of the new birth , and sea● of regeneration , but howsoever in pedo-baptism , we see the outward seal , yet we seel not the manner of the inward working , for this also is the secret of the spirit . answ . there is no pretended proof for infant-baptism brought by the asserters of it , that i wonder at more than this , especially considering how fully and excellently they are detected by several able men of their own party , yet notwithstanding it seems to abide as a standing doctrine in the national church , as witness their catechism — baptism , wherein i was made a member of christ , a child of god , and an inheritor of the kingdom of heaven . pray see how excellently the late famous stephen charnock detects this error ; it is not , saith he , external baptism ( speaking of regeneration ) many men take baptism for regeneration , the ancients usually give it this term : one calls our saviour's baptism his regeneration — this confers not grace , but engageth to it : outward water cannot convey inward life . how can water , an external thing , work upon the soul in a physical manner ? neither can it be proved , that ever the spirit of god is ty'd by any promise , to apply himself to the soul in a gracious operation , when water is applyed to the body . if it were so , that all that were baptized were regenerated , then all that were baptized should be saved , or else the doctrine of perseverance falls to the ground . baptism is a means of conveying this grace , when the spirit is pleased to operate with it ; but it doth not work as a physical cause upon the soul as a ●rge doth upon the humours of the body : for 't is the sacrament of regeneration , as the lord's-supper is of nourishment . as a man cannot be said to be nourished without faith , so he cannot be said to be a new creature without faith : put the most delicious meat into the mouth of a dead man , you do not nourish him , because he wants a principle of life to concoct or digest it . faith only is the principle of spiritual life , and the principle which draws nourishment from the means of god's appointment . some indeed say , that regeneration is conferred in baptism upon the elect , and exerts it self afterwards in conversion ; but how so active a principle as a spiritual life , should lie dead and asleep so long , even many years , which intervene between baptism and conversion , is not easily conceivable . thus far mr. charnock : others we find to agree with him herein . amesius saith , outward baptism cannot be a physical instrument of infusing grace , because it hath it not in any wise in it self . our late annotators agree directly with these ; nay , dr. owen saith , that the father of lies himself could not well have invented a more pernicious opinion , or which might pour in a more deadly poyson into the minds of sinners . if baptism were meant here , then no man can be saved without being baptized . but none does the business better than the learned bishop taylor ; for , saith he , the water and spirit in this place , signifies the same thing ; and by water is meant the effects of the spirit cleansing and purifying the soul , as it appears in its parallel place , christ's baptizing with the holy ghost and with fire : for although this was literally fulfilled in the day of pentecost ; yet morally there is more in it ; for it is the sign of the effect of the holy spirit , and his productions upon the soul : and you may as well conclude , that infants must also pass through the fire , as through the water . and that we may not think this a trick to elude the pressure of this place , peter saith the same thing : for where he saith that baptism saves us , he adds by way of explication ( not the washing away of the filth of the flesh , but the answer of a good conscience towards god ) plainly saying that it is not water , or the purifying of the body , but cleansing of the spirit that doth that which is supposed to be the effect of baptism . but to suppose it meant of external baptism , yet this no more infers a necessity of infant-baptism , than the other words of christ infer a necessity to give them the holy communion , joh. 6. 53. except ye eat the flesh of the son of man , and drink his blood , ye have no life in you ; and yet we do not think these words a sufficient argument to communicate with them : if any man therefore will do us justice , either let them give both sacraments to infunts , as some ages of the church did , or neither : for the wit of man is not able to shew a disparity in the sanction , or in the energy of its expressions . and therefore they were honest that understood the obligation to be parallel , and performed it accordingly ; and yet because we say they were deceived in one instance , and yet the obligation ( all the world cannot reasonably say but ) is the same they are honest and reasonable that do neither : and sure the ancient church did with an equal opinion of necessity give them the communion , and yet now adays men do not ; why should men be more burdened with a prejudice and a name of obliquity for not giving infants one sacrament , more than you are disliked for not affording them the other ? thus far dr. taylor . if what these great men say is not sufficient utterly to invalidate this pretended proof of infant-baptism , we know not what to say . a third proof they bring to prove the baptizing of babes , is taken from those places that speak of the baptizing of whole housholds , as the jaylor and his house , lydia and her house , &c. object . whole housholds we read were baptized , therefore some children were in the primitive time baptized . answ . to which we answer , that the consequence is not natural from the antecedent , unless you can prove there were no whole housholds but in which were some little babes ; make that appear , and this is the best argument you can bring . — but the contrary is very evident ; for how many hundred housholds or families are there in this city in which there are no little children , but all adult persons ? which being so ▪ how uncertain is your inference ? secondly , but suppose there were children in those housholds ( for usually in scripture by a figure which is called syn●●doche ) the whole is put for part , or a part for the whole . hence we read jerusalem , and all judea , and all the regions about ●ordan went out to be baptized of john ; that is , many of those places in jerusalem , judea , and in those regions . so 't is said , 1 sam. 1. 21 , 22 , 23. that elkanah , and all his house went up to offer unto the lord yearly sacrifice , &c. yet , vers . 22. 't is as expresly said , that hannah and her child went not up , who were part of his house , yet 't is said all his house ( or houshold ) went up . exod. 9. 6. 't is said , all the cattle of egypt died , that is , all that were in the field , see chap. 14. 26 , 28. and chap. 9. 26. i could give you many other examples of the same nature wherein the whole is taken but for part ; and from hence 't is that dr. hammond grants , that no concluding argument can be deduc'd from the baptizing whole housholds , to baptize children ; and therefore , in his judgment , arguments drawn from hence are better wav'd , than made use of by the defenders of infant-baptism . and certainly the doctor judges but rationally therein ( saith a worthy and learn'd man ) because a clear word of institution ( or plain precedents ) ought to be the ground of the practice of all gospel-ordinances , especially in the case of baptism , one of the great sacraments of the new testaments . thirdly , we will see in the next place what the holy ghost hath left on record concerning those whole housholds that are said to be baptized . first , the jaylor's houshold , acts 16. 33. he was baptized , and all his . whether he had any children 't is a great question ; [ his ] may refer to his wife , servants , and domestick friends and relations , &c. however , 't is expresly said , that paul and silas spake unto him the word of the lord , and to all that were in his house ; certainly they did not preach to little babes : and , vers . 34. 't is said , he rejoiced , believeng in god with all his house . observe , ( 1. ) he and all his house had the gospel preached to them . ( 2. ) he and all his house believed : and ( 3. ) he and all his house rejoiced ; as well as 't is said , he and all his were baptized . can there be any reason given , saith mr. gosnold , why [ his ] vers . 33. should be larger than [ all his house ] vers . 32 , 34. these two verses being a key to the 33d verse , ( saith he ) and this houshold a key to all the other ? the second houshold is that of crispus , acts 18. 8. and crispus the chief ruler of the synagogue , believed in god with all his house : and many of the corinthians , hearing , believed , and were baptized . all that is said of his houshold , is , that they believed ; besides , the scope of the text shews , none were baptized , but such who first believed ; and they , we say , and none but they , are true subjects of baptism , that believe . the third houshold , is the houshold of stephanus ; i baptized , saith paul , the houshold of stephanus , 1 cor. 1. 16. and , he saith , the house of stephanus was the first fruits of acaia , and that they had addicted themselves to the ministry of the saints , which little children were not capable to do , chap. 16. 15. the fourth houshold is that of lydia , acts 16. 14 , 15. whether this good woman was a maid , widow , or wife , is uncertain : if she had been a married woman , 't is much there is no mention made of her husband : besides , she is reckon'd the head of the family [ her ] houshold ; which would not have been , saith mr. gosnold , if at this time she had a husband . grant , saith he , she were a widow , yet she might have no children ; or if any , they might be grown up ; and to such children we deny not baptism upon profession of faith. besides , she was at this time from her own dwelling , and that many miles distant , for she was of the city of thyatira ; but now was at the city of philippi , where she was a merchandizing , being a seller of purple . grant she had children , how unlikely a matter is it , saith he , that she should carry them about with her , trading so many miles distant ? but , finally , to resolve the doubt , the last verse of this chapter , calls them of the house of lydia brethren ; they entred into the house of lydia ; and when they had 〈◊〉 the brethren , they comforted them , and departed . who now can conclude rationally , that any children were in any of these housholds ? 't is a ha●d case men are forc'd to fly to such weak and unlikely grounds to prove their practice ; but as the proverb goes , a poor shift is better than none at all . the next proof they bring to prove infant-baptism , is from acts 2. 39. the promise is to you , and to your children , &c. the pedo baptists would sain have this promise to be a promise of external priviledg , and such as gives children of believers a right to baptism : but that there is no such thing in the least to be proved from this place , we shall make appear by opening the text. first , 't is evident that peter preach'd this sermon to the jews , and to many of them who had a hand in mur●hering the lord of life and glory : and this he laid home , and prest upon their consciences very close ; and they being prick'd in their hearts , cried out , men and brethren , what shall we do ? if it be thus , we are lost men and undone . no : as if peter should say , do not dispair , upon your repentance there is mercy for you . then said peter unto them , repent , and be baptized every one of you , for the remission of sins , and ye shall receive the gift of the holy spirit — for the promise is unto you . ay , this is good news indeed , they might say ; but what will become of our children , our off-spring ? for we have wish'd that his blood might not only be upon our selves , but also upon our children . well , what tho ? let not this terrify you , neither as to drive you into despair ; for the promise is not only to you who repent , &c. but to your children , or off-spring also ; your posterity shall not be lost , for the promise is unto them as it is to you , viz. if they repent ; and not only to them of your race or posterity , but also to all that are afar off , meaning the gentiles , who were said to be sometimes afar off . but now if they would know who of their children , and those who were afar off , the promise was made unto : in the close of the verse , he resolves them in these words , even to as many as the lord our god shall call . the promise therefore here evident , is that of the spirit , and all the divine graces and blessings of it , which was promised , and first tendered unto the jews and their off-spring , upon unfeigned repentance , and turning to god ; or being effectually called and brought over , to close in with the tenders of mercy ; and then to the gentiles , who in like manner should be wrought upon , or effectually called : this promise was not made to their children , as believers seed , nor to them , or any other , uncalled by the lord , but with this express proviso , even so many as the lord our god shall call . which calling , or effectual work of grace upon their souls , made them capable subjects of baptism : nor are the words , to you and your children , mentioned as an acknowledgment of a priviledg to them above others , being abraham's seed according to the flesh , but by reason doubtless of their wish . mat. 27. 25. his blood he on us , and on our children . nor is there the least intimation given of a right to baptism to them , or their children , as the children of believers , but as an exhortation to them and theirs , to repent , and be baptized , as their duty , for their benefit and soul-advantage , the promise being not mentioned ; as though of it self it gave a title to baptism , either to them or their off-spring , without repentance . but as a motive , why both they and their children should actually repent , and be baptized , i. e. because in so doing , they would be in the way of obtaining remission of sin , and receive the holy spirit , the two grand branches of the promise here mentioned . which duty of repentance little children being not capable of performing , are not therefore according to this direction of the apostle the proper subjects of such an ordinance . by children , here saith , a learned man , is not meant their infants , but the posterity of the jews : and so dr. hammond grants it , and therefore confesseth this place a very unconcluding argument for infant-baptism . and , says he , though by children be here meant the posterity of the jews , yet not the natural or carnal seed neither , but the spiritual ; as appears by the last words in the verse , viz. even to as many as the lord our god shall call . so that it is very evident , that this text is grosly abused , by such as infer from hence a title to baptism , for children of believers , by virtue of a promise to them as such ; whereas it is manifest from the whole scope of the context , that it is only an incouragement to the jews against dispair , by reason of their crucifying the son of god , letting them know that yet there was hope of mercy and pardon for them and their children , upon the respective repentance of both , or either of them . and to the same purpose our late annotators i find give it , speaking of this text. a fifth pretended scripture-proof for infant-baptism , is taken from 1 cor. 7. 14. else were your children vnclean , but now are they holy. object . from hence 't is asserted , that the children of believers are holy with a federal or covenant-holiness , and therefore to be baptized . answ . to this we answer , that the same sort of holiness which is ascribed to the children , is to be understood in reference to the unbelieving husband , or the unbelieving wife , who are both said to be sanctified by their respective yoke-fellows ; which cannot be meant of a federal or a covenant-holiness , but that which is matrimonial : for if we must understand it of a covenant-holiness , then it will follow , that the unbelieving wife , or unbelieving husband may , upon the same ground lay claim to baptism as well as their children , which yet your selves will not grant . besides , it is evident from the words themselves , in which the term husband and wife are twice used , which shews , that the holiness is from the conjugal relation , and cannot be meant of any other than legitimation . and the term vnbeliever is also twice used , and said to be sanctified , which can have no other sence but this , that the unbelieving yoke-fellow is sanctified , or made meet in respect of conjugal use , to his or her yoke-fellow : and so though the one be an unbeliever , yet they might comfortably enough live together in lawful wedlock . see our late annotators ; i rather think ( say they ) it signifies brought into a state that the believer , without offence to the law of god , may continue in a married estate with such a yoke-fellow ; for else , saith the apostle , your children were unclean , that is , would be accounted illegitimate . but now this being determined , that the husband is thus sanctified to the wife , and the wife to the husband , though the one be an unbeliever , hence it follows , that your children are holy ; that is , lawfully begotten , which is the only sense opposite to the determination , ver . 12 , 13. it was , 't is plain , about this matter those saints at corinth wrote to the apostle , and therefore according to the scope of the place it cannot intend any thing else . and as for the use of the word holy for legitimate , that it is in this sense used else-where in the scripture is evident from mal. 2. 15. where a seed of god , or a godly seed , can be understood in no other sense than that of a lawful seed , in opposition to those born by polygamy . neither ought any man to infer federal holiness to be intended here , unless he can prove from some other text in the new testament any such holiness to be in children , i. e. because parents are believers and in the covenant of grace , their natural seed must therefore be so esteemed , and have the like right to gospel-baptism as the children under the law had to circumcision , which is no where to be found in all the new-testament , but the quite contrary , as has been proved ; and therefore this interpretation ought not to be admitted , but utterly to be rejected in regard of what the apostle peter asseres . how false and ridiculous therefore is that which mr. smythies hath lately affirmed : whensoever , saith he , god enters into covenant with the parent , he enters into covenant with the children of that parent ; that is , the children were included in the covenant , and the blessings of that covenant belonged to the children as well as to the parent . they that will build their faith upon such kind of men deserve to be deceived , who speak what they please , and prove nothing ; as if this was so because mr. smythies says it . i must charge it upon him as false doctrine , ( 1. ) as being quite contrary to the nature of the gospel-dispensation and constitution of the new testament-church , wherein the fleshly seed are rejected and cast out in respect of church-priviledges and ordinances . ( 2. ) what is this but to intail grace to nature , and regeneration to generation ? in opposition to what our saviour saith , john 3. 3. and paul , ephes . 2. 1 , 2. ( 3. ) it also contradicts all mens experience . how palpable is it that godly men have wicked children now adays as well as in former times ? what , wicked children , and yet in the covenant of grace ! or , were they in it , and are they now fallen out of it ? what a covenant then do you make that sure and everlasting covenant of grace to be ? besides , we have many learned men and commentators of our mind upon this text , as mr. danvers observes and ●uotes them . austin saith , it is to hold without doubting ; whatsoever that sanctification was , it was not of power to make christians and remit sins . ambrose upon this place , saith , the children are holy because they are born of lawful marriage . melancthon in his commentary upon this same text saith thus , therefore paul answers , that their marriages are not to be pulled asunder for their unlike opinions of god ; if the impious person do not cast away the other ; and for comfort he adds as a reason , the unbelieving husband is sanctified by the believing wife . meat is sanctified ; for that which is holy in use , that is , it is granted to believers from god ; so here he speaks of the use of marriage to be holy , and to be granted of god. things prohibited under the law , as swines flesh , and a woman in her pollution , were called unclean . the connexion of this , if the use of marriage should not please god , your children would be bastards , and so unclean : but your children are not bastards , therefore the use of the marriage pleaseth god : and how bastards were unclean in a peculiar manner the law shews , deut. 23. camtrarius in his commentary upon this place also saith , ( for the unbelieving husband hath been sanctified , an unusual change of the tense , that is ) sanctified in the lawful use of marriage ; for without this , saith he , it would be that their children should be unclean , that is , infamous and not legitimate , who so are holy , that is , during the marriage are without all blot of ignominy . erasmus saith likewise , infants born of such parents as one being a christian , the other not , are holy legitimately ; for the conversion of either wife or husband doth not dissolve the marriage which was made when both were unbelievers . what reason now had dr. featly and others to contemn this exposition of the text , considering what we and so many learned men have declared as touching this matter ? for a more fuller answer read mr. danvers , p. 166 , 167 , 168 , 169. but after all , should it be allowed that the holiness in this text is indeed to be taken for a faederal or covenant-holiness , yet we cannot therefore grant that this is a sufficient proof for infant-baptism ; for let the holiness be what it will , whether moral , faederal , or matrimonial , neither of these is any where assigned to be a ground of baptizing infants ; the institution , commission , and practice of the apostolical church being that alone that can warrant the same : 't is god's word only , not mens reason , conceited grounds and inferences , that can justify a practice , or make a gospel-ordinance ; if all therefore was granted which you affirm of the covenant made with abraham of circumcision and faederal-holiness , yet infant-baptism is gone , unless you can prove god hath from this ground commanded you to baptize your children , or that they were for this reason admitted to baptism in the apostles time ( for all your arguments from thence prove as strongly , that your infants may partake of the lord's-supper , &c. ) but that any thing less than a profession of faith and repentance is or can be a sufficient ground for baptizing any person , young or old , we do deny , sith the new testament is the only rule or perfect copy , by the authority of which we ought to act and perform all duties of instituted worship , and administer sacraments , &c. which are m●re positive precepts , and depend only upon the will and pleasure of the law-maker . so much to this pretended proof of infant-baptism . a sixth proof of infant-baptism is grounded upon mark 16. 16. he that believeth , and is baptized , shall be saved ; but he that believeth not , shall be damned . now they affirm that infants are believers , and therefore are to be baptized . mr. smythies says , infants are believers in a sense , or else they could not be saved , nor have right to the promises of christ in the gospel ; and if they are in any sense such believers as are intitled to salvation , they are such believers as have a right to baptism ; if the estate belongs to a child in the cradle , the indentures and seals of that estate belong to him likewise : the child of a believer may as well be called a believer , as the child of a proselyte was called a proselyte : if god gives children but the denomination of believers , it is sufficient to entitle them to baptism . thus mr. smythies . but how does it appear that infants are believers in any sense ? is there any argument or scripture brought by this man to prove them so to be ? if he can prove they have faith and do believe in christ , he will do more than all the men that ever lived on earth could do , i mean children , as such in common and in an ordinary way , to be believers . true , nothing is too hard for god to do : he that can make an ass to speak , can as well cause a babe to believe : but how does it appear god has given them either the habit of faith , or the act of faith , or faith in any sense to render them to be believers ? but 't is intimated they are believers by their parents faith : why may not their parents baptism serve as well as their parents faith , and they receive the lord's supper for them in their names also , and that be imputed to the children by virtue of their parents faith ? and what though the estate belongs to the child in the cradle , together with the indenture and seals of that estate ; is it required the child in the cradle should therefore set his seal to the indenture ? is that requisite , or would it make the estate the more firm or sure to him ? but when you can prove grace and salvation to be hereditary , and that the father's being a believer and a godly person , all his children must needs be such too , you do your business . secondly , but why do you say children must be believers , or else they can't be saved ? who told you so ? because faith in adult persons is required as necessary in them , if they are saved . can't god save poor infants without they also do believe ? has god told you he cannot , or will not save them except they believe ? i must confess i wonder at your ignorance and daring boldness : god , as dr. taylor observes , may have many ways to magnify his grace through jesus christ to them which we know not of ; and what have you to do with the secrets of god ? who made you one of his privy-council ? you may as well say , unless they repent they cannot be saved from christ's words , luk 13. 3 , 5. and that they must be obedient and take up the cross , for these things are required of adult persons that would be saved as well as believing . thirdly , prove that god has given children the denomination of believers ; or if it was granted he hath , would it therefore ●ollow they may be baptized ? certainly no , for we read of many who were said to believe * , they had some kind of faith , and so in some sense had the denomination of 〈◊〉 , and yet had no right to baptism , for such ought to have 〈◊〉 faith , or to believe with all their hearts , 〈◊〉 philip said to the eunuch , act. 8. who are fit subjects of that ordinance , or have a sufficient title to it : and would not that believing ( in any sense ) you speak of , that entitles them to salvation , give them as good a right to the lord's-supper as to baptism ? come , sir , you can't infer a right to an ordinance from what grounds you please . baptism depends wholly , i say again , upon the authority of a positive law , and express words of institution * ; and none but such who are made disciples by preaching , or who do actually believe , ought from thence to be baptized . i wonder what faith 't is you suppose to be in infants ? is it the faith of the church , as tho. aquinas asserts , which is intailed upon all within the pale thereof ? or is it an imputitive faith from the parents in covenant , as musculus and others maintain ? or , is it the faith of the gossip or surety , as many of your church say , i. e. others believe for them ? have they a justifying faith , as mr. baxter intimates ? or a dogmatical faith only , as in mr. blake's sense ? some , as mr. danvers observes , say 't is a physical , some a metaphysical , and some a hyperphysical faith. some say they are born believers , others say they are made believers by baptism . now when you tell us what faith they have , we shall the better understand you , and give you an answer . a personal and actual faith , saith dr. taylor , they have not , for they have no acts of understanding ; besides , how can any man know they have faith , since he never saw any sign 〈◊〉 , neither was he told so by any that could tell . secondly , saith he , some say they have imputative faith : but then so let the sacraments be too , that is , if they have the parents faith or the churches , then so let baptism be imputed also by derivation from them : and as in their mothers womb , and while they hang upon their mothers breasts , they live upon their mothers nourishment ; so they may upon the baptism of their parents , or their mother the church : for since faith is necessary to the susception of baptism ( and they themselves confess it , by striving to find out new kinds of faith to daub the matter ; ) such as the faith , such must be the sacrament : for there is no proportion between an actual sacrament , and an imputative faith , this being in immediate and necessary order to that . this saith the bishop . we know there are some argue stifly for infants having habitual faith ; but as the said doctor saith , are there any acts precedent , concomitant , or consequent to this pretended habit ? this strange invention , saith he , is absolutely without art , without scripture , reason , or authority . but the men are to be excused , unless they had any better arguments to defend their practice ; they are forc'd to confess the truth in the main , viz. that faith is required of persons to be baptized , and therefore they do what they can to prove infants do believe . but i will conclude this with what the said doctor further saith , and if any man runs for succour to that exploded cresphugeton , that infants have faith , or any other inspired habit of i know not what , or how , we desire no more advantage than that they are constrained to answer without revelation against reason , common sense , and all the experience in the world. chap. xii . containing an answer to several other arguments brought for infant-baptism . object . 1. though there is no plain scriptures for infant-baptism , yet it may be proved by consequences ; you , it appears , deny direct consequences from scripture to be mandatory , and so obliging , and of divine authority . answ . we affirm , that in all positive or instituted worship ( such as baptism is ) which wholly depends upon the meer ▪ will and pleasure of the law-giver , it is absolutely necessary there should be an express command , or plain and clear examples , tho in other respects we allow of natural deductions and consequences from scripture for the confirming and enforcing of duties , and for the comfort and instruction of god's people . but as there is neither express command nor example for infant-baptism ; so it can't be proved by any consequence or inference , that naturally and 〈◊〉 r●●s from any scripture , as we have proved , nor does draw any such consequences to prove it . object . 2. but there is nothing in all the new t●stament against infant-baptism , saith 〈◊〉 ▪ smythies . if indeed our saviour had declared that infants should not be baptized , or if we had read of the apostles refusal of them ; then , &c. there is no hint from any express word dropt from christ , saith mr. sidenham , or his apostles , nor any phrase which doth forbid such an act. answ . we will answer with tertullian : for this is a certain rule , saith he , if it be said 't is lawful because the scripture doth not forbid it ; it may equally be retorted , it is therefore not lawful , because the scripture doth not command it . that which is done in the worship and service of god without any express word dropt from christ or his apostles , nor any phrase which doth signify it is his will and mind it ought to be done , is unlawful and no better than will-worship . must christ forbid infant-baptism ? must he declare in plain words they ought not to be baptized , or else may they , ought they to be baptized ? is this good divinity with mr. smythies ? certainly this man can't long keep out of the romish communion : hath our saviour declared indeed that you shall not have crucifixes , beads , altars , and that you shall not use salt , spittle , oil , or chrism in baptism ? that ye shall not go on pilgrimages , nor pray for the dead ? hath christ , i say , or his apostles , as you read , forbid these things , and many more of like nature ? or , did god forbid nadab and abihu to offer strange fire , who were destroyed for doing it ? levit. 10. 1 , 2. did god forbid abraham to circumcise his female children , or forbid him to circumcise his male children on the ninth day ? and might he therefore do these things — because god did no where tell him he should not do so ? the like might be said concerning bowing at the naming of the name of jesus , cross in baptism , surplice in reading the service , kneeling at the sacrament , set forms of prayer ; you do these things because not forbidden , and why not admit of other rites and innovations as well as these ? moreover , what express word against infants receiving the sacraments ? besides , are bells forbidden to be baptized ? hath christ said indeed , ye shall not baptize bells ? is it therefore lawful to baptize them ? you will object , may be that bells are not ●it nor capable subjects of such an ordinance ? but why are they not ? wherein are they uncapable ? can you not sprinkle a little water upon a bell , and use the words of institution in as solemn a manner as you do when you sprinkle a child ( baptize it as you say ) ? but are they uncapable because there is no word of institution , nothing from the mouth of christ or his apostles , to justifie such a practice ? we say the same in respect of your baptizing children ; and if you say , bells are not capable of the use and end of baptism ; we have proved the like concerning infants . if god had pleased , he could have made them by an institution capable of some sacred usefulness , yea capable of relative holiness or consecration , as aaron's bells ; nay , and since we read of bells of the horses that should be holiness to the lord , zech. 14. 20. why may not that text be a proof that bells in churches should be baptized , and so made holy likewise ? there are those you know who plead for that practice ( and have baptized them for many ages ) and they say there is as much ground from scripture to do that , as there is to 〈◊〉 children , both depending , as they will tell you , upon the authority of the church . sad it is that such a gap as this should be opened to all or any inventions or traditions of men : remember who it was that said , add thou not to his word . that god has in all ages testified his abhorrence of will-worship , and that from this very reason , because he commanded them not : 't is evident they have built the high places of tophet , &c. which i commanded them not , neither came it into my heart . for this cause god threatned judgments upon israel ; they have set their threshold by my thresholds , and their post by my posts , wherefore i have consumed them . god discovers his severe displeasure against them , not for neglecting any part of his worship that he had commanded them , but for their presumption in adding other things thereto , calling them his ordinances , which he had not appointed nor commanded them . will-worship ( sir ) is an horrible sin , when he who is to perform the duty shall dare to appoint the laws : implying a peremptory purpose of no further observance , than may consist with the allowance of his own depraved judgment and self-interest ; whereas true obedience must be grounded on the authority of that power that commands not the liking or approbation of the subject . some men will obey so far as it consists with their interest , and alter , add to , or diminish from , as they see good . 1. this savours of horrible pride : shall man prescribe unto god ways how he shall be worshipped ? 2. moreover , this of will-worship was that very sin that overthrew the nation of israel ; see isa . 24. 5 , 〈…〉 the ordinances , &c. 3. and it also is said to wound the heart of god , ezek. 6. 9. namely , their superstitious and corrupt mixtures in his worship . and , 4. this renders the service of men abominable , when they make void the commands of god by their traditions , and all they do to be in vain , for so saith our saviour , in vain they worship me , teaching for doctrine the commandments of men. object . 3. but is it to be imagined , saith mr. smythies , that our saviour , who took little children up in his arms , should allow no ordinance for them by which they should be admitted into his church ? answ . must he needs baptize them because he took them up in his arms ? and because he blessed them , must he receive them into his church ? we have proved that they are not capable subjects of gospel-church-membership , neither did our saviour baptize any with his own hands , joh. 4. 1 , 2. therefore not those children he took up into his arms ; nor is this any proof in the least , i. e. that christ must allow them an ordinance , because he shewed them the favour to take them up into his arms. 't is said he look'd upon the young man , and loved him ; must he therefore make him a member of his church , whether he was sitly qualified for it or no ? christ shewed many great favours unto divers persons , that we do not read he admitted into his church . he may shew one favour to you , and yet deny you another which you may not be capable of receiving . young children , saith luther , hear not , nor understand the word of god , out of which faith cometh ; and therefore if the commandment be followed , children ought not to be baptized . besides , they might be children able to receive instruction as far as you know , for such we take some times up into our arms. tertulllan , speaking of this place , saith , indeed the lord said , do not ye hinder them to come unto me , let them come therefore , while they grow to years , let them come while they learn , and while come , let them be taught ; let them become christians , when they are able to know christ : why doth innocent age hasten to the remission of sins ? men will deal more w●rily in worldly assairs ; so that they who are not trusted with an earthly inheritance are trusted with an heavenly one ; let them ask for salvation that thou mayst appear to have given it to him . see our further answer to this text , coap . 9. object . 4. but infants were commonly baptized before . how can we , saith mr. smythies , imagine that our saviour sent to baptize nations in which infants before had commonly been baptized , and yet intend they should be excluded ? answ . this is a new kind of argument , but proves nothing . for first , 't is denied that infants by any command of god were ever baptized in any nation , no not amongst the jews , much less among the gentile nations ; but if they had been baptized before , he might as well have in●erred ( and much better ) infants right to the sacrament of the lord's supper , and have said , can we imagine christ would have excluded them from that , considering they were before admitted to the passeover ( which there is no great cause to question . ) but secondly , we reason thus ; if they were before baptized , either they were baptized as it was a jewish rite and custom , or else as an heathenish one : if baptism of infants before was a jewish rite , it was either appointed of god , or else a tradition of their own : if it was a tradition of their own , can you suppose our saviour would go about to own and establish a jewish innovation , or one of their human traditions ? and if it were an appointment of god , it is very much that no man ever found it out before in all the old testament . but thirdly , if there had been any such legal ordinance , it had been abrogated , with all other jewish ceremonies , which stood ( as the apostle shews ) in meats and drinks , and divers washings , and carnal ordinances imposed on them until the time of reformation . all those divers washings that were under the law it is evident ceased in the establishment of the new testament ; and therefore how abominable false is that which mr. smythies says concerning gospel-baptism ? object . 5. our saviour , ( says he pag. 88. ) took this ordinance from the custom of the jews , who were wont to baptize those who forsook heathenism and embraced the true religion . and whensoever they made proselytes , they did not only baptize the parent , but the child likewise . answ . did any man assert till now the baptism of christ to be a legal rite , or rather that it sprung from human tradition ? for 't is evident the jews were not required to baptize them by any appointment of god : for circumcision was the rite by which proselytes ( who were males ) were added to the jewish church . besides , doth not our saviour plainly intimate , that john's baptism was directly from heaven , and not of men ? and if baptism had been so frequently practised amongst the jews , wherefore did they say to john , why dost thou baptize , if thou art not that christ , nor elias ? joh. 1. 25. but doth not christ say , that the doctrine he taught , he received from the father who sent him ? not from moses nor the jews : i have not spoken ( saith he ) of my self ; but the father which sent me , gave me commandment what i should say , and what i should speak . now baptism is positively called a principle of his doctrine , it was he that instituted it and gave it forth , mat. 28. 19 , 20. as a pure gospel-ordinance , as the alone soveraign lord and law-giver of his church . moreover , if all those divers washings and carnal ordinances amongst the jews are abolished , as you heard before ; how came this supposed jewish rite to escape ? these things considered , we may perceive 't is ignorance through tradition that makes a pedo-baptist , or rather a no-baptist , and not ignorance ( as he affirms ) through length of time that makes an anabaptist ( falsly so called ) pag. 91. but 't is the knowledg of god's word , through the help of the spirit , by which they , whom he so calls , come to cast off that unwritten tradition of babes rantism , and to own no baptism but that which christ hath commanded , and was practised in the apostolical church . and whereas he affirms the baptizing of children was all along used in the primitive church by the holy martyrs , &c. we answer , it was never practised till the church came to adulterate the holy institutions of christ , and fell away to error and superstition . for , saith curcellaeus , in the two first centuries after christ , infant-baptism was altogether unknown ; but in the third and fourth it was allowed by some few ; in the fifth and following ages , it was generally received into custom . and if the custom of the church is enough to justify infant-baptism , it will oblige us as to receive many other traditions or ceremonies likewise . object . 6. but there are divers very learned men who hold infant-baptism . answ . and are there not many very learned men who are against baptizing them ? who say 't is an invention of men and no ordinance of jesus christ ? besides , were not the pharisees and lawyers learned men , who rejected the counsel of god against themselves , being not baptized ? god's purpose is to confound the wisdom of man. if learning once comes to be made an idol of , god may leave those learned men to themselves , and let them grope in mid-day as in the night , notwithstanding all their light , knowledg , and learning . besides , there are learned men of all opinions , many learned cardinals , priests , and jesuits in the church of rome , yet you will not make that an argument to believe transubstantiation , and other errors maintained by them . object . 6. but there are many very holy and pious men , yea pastors of churches , that are for the baptizing of little infants ▪ nay , and why should so few learned men be of your way if it were a truth , for most speak against those of your perswasion ? answ . 1. the more cause of grief . but what though i must tell you god's word is to be your guide , and not men : every man must give an account to god for himself . moreover , some godly men who have had great light , and were glorious reformers too in their day , yet lay short of some great things and duties ; as jehosaphat , &c. who did not remove nor pull down the high places . 2. light and knowledg of divine truths have broken forth gradually . when reformation first begun , those godly men laboured to restore the doctrinal part of the gospel , and yet great corruptions remained in point of discipline ( which errors god hath since by degrees discovered . ) 3. had the best and late reformers ( for such you will find at last the baptists to be in point of the administrations of god's house and holy temple ) been generally learned men , 't is very like this truth would have been more readily received among such ( i mean learned persons ) than we see now it is , so hard a thing is self-denial . 4. moreover , the base reproaches cast upon the true way of baptizing , hath doubtless laid a great many of good men under temptations , there being hardly any one truth that has been rendered more odious and contemptible than baptizing , ( i e. dipping of men and women in water ) tho 't is generally acknowledged by all , that no other action then that was practised in the gospel-days in the administration of this ordinance . 5. some say those errors or unsound principles ( as i look upon them to be ) maintained by divers baptists ( who i doubt not are godly christians ) have likewise hindred the reception and promulgation of this blessed gospel-institution among many worthy persons , and kept them may be from indeavouring their satisfaction herein ; tho 't is strange that should be a stumbling block to any , sith there were many christians in the apostles times , who in many things did dissent and differ ( in as great matters ) one from another : besides , there are men almost of all perswasions that hold those very principles . 6. others think the remisness of some of the baptized churches about taking care of their ministers hath contributed something to it also : for nothing lies more clear in god's word , than that those who preach the gospel , should live of the gospel ; yea , have a comfortable maintenance , i. e. that they may be wholly sequestred to the work of the ministry ( and be in a capacity to give to others , and so shew themselves examples in hospitality ) ; and that their poor wives and children after their decease , may not be exposed to want and poverty . but i am glad to see it , our churches are now daily enlightned into this indispensable duty , and do endeavour to reform accordingly ; and would they also labour to follow the primitive saints in singing of psalms , and hymns , and spiritual songs * , i do not doubt but it would add to their comfort and glory , and many more than now do would joyn with us † . 7. but to proceed : be sure the examples of the best men under heaven will never be a plea sufficient for any in the day of judgment , in doing any thing in god's worship that he has not commanded ( or given grounds for the observation of ) or in their neglecting doing of that which he hath expresly required . shall any be allowed at the last day to plead thus , viz. such and such good men and able ministers did say this was a truth and my duty ? surely no. 8. when reformation is required of men in so great a case as this , viz. that which tends to the razing the whole constitution or standing of their church , which has been also of such a long continuation ; it calls for great resolution , courage , and self-denial , which is hard for some men to arrive at ; considering also what great persons and reformers have been on their side ; and they not seriously minding the words of the wise man , where he says , that the path of the just is as a shining light , that shineth more and more to the perfect day ; the church as it was then look'd out of the wilderness but as the morning , and but as fair ( comparatively ) as the moon ; but since ( blessed be god ) greater light hath broken forth , yea to such a degree that now she seems to be come forth as clear as the sun , &c. and sad it is to see men content themselves to walk only in that light those worthy christians had in the morning of the reformation , and refuse to follow and embrace a higher and more clear , and sun-sshining glory . they might be accepted then , since their day did not afford greater manifestations of truth in those respects ; but it may not excuse our brethren , nor may they be accepted in following them , sith truth is broke forth more perspicuously in these latter times . object . the people called anabaptists lie under great reproaches , as if you baptiz'd people naked . answ . 't is no more than our saviour foretold should befal his own people and faithful followers , they shall speak all manner of evil● against you falsty for my name sake , &c. i am not ignorant what odious lies and reproaches have been cast upon us in respect of baptizing men and women naked : whereas 't is notoriously known to be utterly false and abominable , which thousands can testify to the contrary , who are of different perswasions to us , who daily see persons of both sexes baptized by us , always in very comely and decent garments , provided on purpose upon that account . object . you have been formerly stigmatized and accused , as if you were against magistrates , or refuse to obey kings , and such as are in authority ; and refuse lawful oaths : what say you to the munster-story ? answ . these things our enemies know to be false and vile slanders , our confessions of faith from time to time do witness the contrary ; what people plead for subjection to government and magistrates which god has set over us , more than we always do ? and as touching that old munster-story of john of leyden , &c. they that read the best histories of that business , may find many things to be false which are charged against those anabaptists : besides , the story of them was either written ( as some have very well observed ) by the malicious papists , their old mortal enemies ; or else by envious protestants , who are willing to take up any base reports , and improve tho●e s●●ries to blast the reputation of the whole party . alas , i could here soon recite some writings of inveterated spirits , who have in as base a manner vilisied and calumniated the episcopals , nay and the presbyterians , and independents also , giving instances both in respect of their vile principles and practices . certainly 't is a shame for any good men to take up a charge against so great a party of godly christians from the venemous pens of such shameless persons . but suppose the munster-story as to matter of fact were true , and that some of those anabaptists were very ill men , and guilty of several immoral actions , and held great errors , yet how unreasonable and uncharitable a thing is it to render all those people of that perswasion in those times , and also since to be as bad and as like guilty ? especially considering that the principle and practice of baptizing believing men and women in it self is so harmless a thing , and no ways tends to lead persons to such evils ? for by the same rule might not the best and most holy church and people in the world , or ever were in the world , be censured and reproached , and neither the church of the jews , nor the gospel-church in the apostles days escape , sith in the first there were very ill persons , as chora , dathan , and abiram , and many others , and in the last a judas , a diatrophes , an incestuous person * , who was guilty of worse or more shameful fornication then what was amongst the gentiles , as the apostle affirms ? besides , as mr. danvers observes , those of the same opinion in former times are acknowledged to be godly and good men , or have an honourable character given them , and this too by the ample and authentick testimony from their greatest enemies ; he cites rai●trus , the bloody inquisitor of those in france , and baronius , and cassander of those in germany ; nay , and mr. baxter● himself , who , though he has been found free enough in his reproaches , yet to give him his due , is pleased to witness to our innocency in this nation , take his own words : saith he , that anabaptists are godly men that differ from us in a point so difficult , that many of the papists and prelatists have maintain'd , that it is not determined in the scripture , but dependeth upon tradition of the church : and i know as good and sober men of that mind , as of theirs who are most against them , &c. and again he saith , that augustin , and many children of christians were baptized at age ; and that the controversie is of so great difficulty , that if in all such cases none that differ be tolerated , we may not live together in the world or church , but endlesly excommunicate or prosecute one another . but blessed be god we need not the testimony of men , having the testimony of our own consciences ( which is our rejoycing ) as the apostle saith , that in simplicity and godly sincerity , not by fleshly wisdom , but by the grace of god , we have had our conversation in the world. tho there may be some of our communion who may be under guilt and gross enormities , and mistaken principles and notions , to our great grief and sorrow ( as well as amongst other communities of godly christians ) but charity will cover a multitude of faults . object . 8. but you lay too much stress upon baptism ? answ . what some may do , i know not , but i am sure generally , we lay no more stress upon it than we ought ; we say , it is a duty incumbent upon all believers — a holy ordinance of christ , one of the great sacraments of the new testament , and they that reject it , do reject part of the counsel of god. yet we do not lay such stress upon it , as some do upon infant baptism . we do not say , men cannot be saved , unless they be baptized ; provided they do not sin against their light and clear convictions of their own consciences . 't is evident there are those who have asserted , that infants that die unbaptized , shall not , cannot be saved ; which certainly is abominable to affirm : for were it our duty to baptize our children , yet can any think , that the omission of our duty to them herein , can exclude them the kingdom of heaven ? but 't is evident it is not required , they are not the subjects of it . object . 't is no where said , that women received the lords supper , yet 't is given to them : why may not infants be baptized as well , tho there is nothing mentioned of their being baptized in the scripture . answ . to this we answer , that there is ground enough from the scripture , for women who are baptized believers , to receive the lord's supper ; let a man examine himfelf , and so let him eat , saith the apostle , viz. man or woman . for so the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies . there is one mediator between god and man. is not woman as well as man intended there ? if there come into your assembly a man having a gold ring , &c. a double-minded man is unstable in all his ways . are not women as well as men , comprehended and meant in those places as well as men , tho not expressed ? 2. were not women as well as men ( who believed ) baptized ? were not women disciples , and commanded to be made discipline by the preaching of the gospel in the commission , as well as men ? and are not males and femals all o●● in christ jesus ? is not this a meer trifling vanity , and nought but a piece of foolery and deceit , to darken counsel with words without knowledg ? women were baptized ; we read of lydia , an honourable woman that was baptized . and when they heard this , 't is said , they were baptized both men and women . and they that were required to be baptized , and did partake of that ordinance , continued together in the apostles doctrine , and in fellowship , and in breaking of bread and prayer . this sufficiently proves women received the lord's supper . when shall we see the like proof for babes baptism ? were not women members of the chur●● ▪ and does not the holy supper belong to all ●●●●lar members thereof ? this objection seems to represent these men like a person almost drown'd , who catches hold of any little twig , or flag , to help him : but , brethren , these things will never do your business . object . if we have no scripture-example to baptize infants : no more have you for the baptizing such persons as you do baptize , viz. those of age , whose parents were baptized and educated from their youth in the christian religion ; for evident it is , those we read of in the new testament who were baptized , were such who were newly converted either from judaism , or paganism , to christianity . answ . what tho we have no example in the scripture of any besides such you speak of that were baptized , ( that ●eing the very beginning of that gospel-admini●●●ation ) yet is not the commission a perfect rule to succeeding ages , as well as it was to that present age ? evident it is that by virtue of the commission , none were to be baptized but such as are discipled , or first taught , before admitted to that ordinance . if the person be a believer , we have no ground to refuse him , because his parents were jews or heathens ; so we have no reason to receive others at all the more , because their parents were christians . 2. can you prove that difference as to the state of the parents ( in respect of what you speak of ) doth give you a warrantable ground to act contrary to the order and nature of the great commission ? matth. 28. 19 , 20. by the authority of which , the apostles did baptize ( and all ministers ought to administer the same ordinance to the end of the world. ) the nature and order of the commission cuts this objection to pieces : for if the person be a disciple , a believer , he is to be baptized , let his parents be jews , heathens , or christians , 't is all one . if you had the like grounds to baptize infants , we should contend no longer with you . 3. when you can prove the faith of the parents , or their subjection to the external rite of baptism , adds any spiritual advantage to their children , or such as gives them a right to baptism , we will give up the controversie . — object . but whereas you say , baptism was always done by dipping the body all over in water , how can that be , since some were baptized in houses ? answ . i answer , that is a fancy , a thing asserted without the least shadow of ground , tho no less men than our late worthy annotators seem to affirm this very thing ; for notwithstanding the jaylor , and those of his , were baptized the same hour of the night , &c. yet can any suppose they could not go out of the house so late ? might there not be a pond , or some river near ? whithersoever they went , or wheresoever it was done , it is no matter , they were baptized ; which has been sufficiently proved to be immersion , or dipping the body in water . object . but say what you will , the baptism of infants is of god ; for there was a multitude of children of old baptized to moses in the cloud , and in the sea. answ . we have shewed you that was but tropically called baptism ; and also that baptism is a pure new-testament ordinance ; tho 't is like that ( as some learned men have said ) might be a type of this ordinance , they being as it were buried or overwhelmed in the sea , and under the cloud . but if that may justifie infant baptism , it will allow you to baptize unbelievers also ; for there was a multitude of mixt people who went through the sea with israel , besides much cattel , and a mixt multitude went up also with them , and flocks , and herds , even very much cattel , exod. 12. 38. all these were doubtless baptized metaphorically and typically , as well us children under the cloud , and in the sea ; therefore this can be no proof for infant-baptism . chap. xiii . shewing the evil consequences , absurdities , and contradictions , that attend infant-baptism , as 't is asserted and practised . object . bvt what harm is there in baptizing of children ? is it not an innocent thing ? can it do the child any hurt ? answ . the harm will be to the parents and ministers , who do that in christ's name , which they have no authority from him to do . if it do any harm to infants , 't is not till they are grown up , and then it may be a means to blind their eyes , and cause some of them to conclude , they in baptism became the children of god , were regenerated , made christians , members of christ , and heirs of the kingdom of heaven ; and cause others to think they were then rightly baptized , and so to look after no other baptism . whereas , poor souls , they are all unbaptized persons , having never had any baptism at all but rantism . pray see what mr. danvers hath said upon this respect . 1. but is it no harm to alter christ's order in the commission , who requires faith and repentance to precede , or go before baptism ; or first to make them disciples by teaching , and then to baptize them ? and for men to invert this order as to baptize them , & then teach them repentance and faith , sure it must be an evil and hurtful thing so to do . 2. is it not an evil thing to change the true subjects of baptism , who are believing and understanding men , to ignorant babes , who neither know good nor evil ? 3. is it not an evil thing to frustrate the sacred and spiritual ends of baptism , which are many , as you have heard ; and by administring it to poor babes , render it wholly an insignificant thing ? 4. is it not an evil and a shameful thing to change baptism into rantism , from dipping the whole body , to sprinkling or pouring a little water upon the face , and to pronounce an untruth in the name of the lord , saying , i baptize thee in the name of the father , of the son , and holy spirit , you not doing the thing ? nor have any authority so to do , nor to baptize children at all , much less to sprinkle them . 5. is it not an evil and harmful thing , and a great error to say , baptism takes away original sin ? whereas nothing can do that , ( nor actual sin neither ) but the blood of christ . 6. is it not a foolish thing and a lye , to say , children have faith , and are disciples , who are not capable of understanding ? to assert a thing that no man has any ground to believe , nor can't , without offering violence to his reason ? 7. is it not a weak thing , to open a door into the church , which christ hath shut up ? 8. is it not weak and an absurd thing to say , that infants can't be saved except they be baptized , partly because christ saith , except a man be born again , he cannot see the kingdom of god , baptism , as some of you say , taking away original sin ? as if it were in the power , and at the will of the parents to save or damn their children . for this is intimated by this notion of yours ; if the parents or friends baptize the child , it shall ( if it die in its infancy ) be saved ; but if they , nor no other , indeavour to get it baptized , the child is lost , and must perish . — how can outward water , saith mr. charnock , convey inward-life ? how can water , a material thing , work upon the soul in a physical manner ? neither can it be proved , that ever the spirit of god is tied by any promise , to apply himself to the soul in its gracious operations , when the body is applied to the water . ( he says , water applied to the body . ) because the adult person ( who sat under the preaching of the word ) cannot be saved without regeneration . can't god save poor dying infants , unless the same change by the spirits operations pass upon them ? is not god a free agent ? may he not do what he pleases , and magnifie his grace to poor dying infants , through the blood of his son , in other ways than we know of ? do not secret things belong to him , what vanity is there in the minds of some men ? 8. has god ordained baptism to be an ordinance to save the souls of any persons , either the adult or infants ? is the opus operatum of baptism , think you , a likely way or means to beget or bring forth children to christ , or make disciples of them ? baptism signifies no thing ( it being but a sign ) where the inward grace signified by it is wanting . 9. is it not strange that you should say , that none but the children of believers ought to be baptized ? and that baptism is absolutely necessary to church-communion , or an initiating ordinance ? and yet commonly take into your churches , such persons ( that are converted ) whose parents were very wicked and ungodly persons as any in the parish , and so lived and died ( as far as you know ) ; and yet do you not account their baptism to ●e sufficient ? 10. is it not an hurtful and evil thing , to defile and p●lute the church , by bringing in the fleshy seed which christ hath cast out ? 11. is it not an evil and dangerous thing to lay a foundation of ignorance and prophaneness , and to confound the world and church together , which ought to be separated ? and to make the church national , which ought to be congregational ? 12. is it not an harmful and evil thing to establish human traditions , and make them of equal authority with christ's sacred institutions , and reproach them who will not against their consciences , do the same things ? 13. is it not an evil and harmful thing to plead for in●ant baptism , or rather rantism , and make it a bone of contention amongst christians , and so ●inder the unity of churches and godly christians ? for was that rubbish gone , what a glorious harmony would follow , even such a day as would make all our souls rejoyce ? for he is blind who can't see that that relick is the cause of our sad divisions ▪ 14. is it not an evil and false thing to say , persons may have grace and regeneration before they know god , or are called by his word and holy spirit ? 15. is it not a strange thing to say , persons may be visible and lawful members of the gospel-church before conversion ; and to deny them one sacrament , and yet give them another ? 16. is it not a false thing to say , persons may believe and be saved by the faith of others ? 17. is it not an evil thing and a contradiction to say , baptism is a symbol of present regeneration , and yet apply it to ignorant and unconverted babes , wholly uncapable of regeneration , in whom none of the things signified thereby , do , or can appear ? 18. is it not a false thing and a contradiction to say , that baptism is a lively figure of christ's death , burial , and resurrection , and yet do nothing but sprinkle , or pour a little water upon the face ; by which act , all must confess nothing of such things can thereby be represented ? 19. is it not a strange and foolish thing to say , baptism is an ordinance of the solemnization of the souls marriage with christ , and to say , 't is a strange marriage where nothing is professed of a consent ; and yet administer it to babes wholly uncapable so to do ? 20. is it not a foolish thing to cry out against traditions , and all inventions of men , and yet strive to uphold and maintain them ? and doth not these things hinder that glorious reformation we all long for , and encourage papists ? 21. is it not strange men should say , all the children of believersare in covenant , and that there is no falling from a state of grace ; but that the new covenant is so well ordered in all things , and sure , that it will secure all that are indeed in it unto eternal life ; and yet many of these children , who they say , were in this covenant , perish in their sins , dying unregenerate ? 22. we will conclude this chapter , as mr. danvers does with the words of dr. taylor . and therefore , saith he , whoever will pertinaciously persist in his opinion of pedo-baptism , and practise it accordingly , they pollute the blood of the everlasting covenant ; they dishonour and make a pagentry of the sacrament ; they ineffectually represent a sepulchre into the death of christ , and please themselves in a sing without effect : making baptism like the fig-tree in the gospel , full of leaves , but no fruit. and they invocate the holy ghost in vain , doing as if one should call upon him to illuminate a stone or a tree . chap. xiv . proving baptism a great and glorious ordinance , and that 't is initiating or an in-let into the church . the last thing i shall do , is to prove believers baptism a very great and glorious ordinance , though much despised by men , nay by many professors of this age. first of all , 't is a principle of christ's doctrine , nay , a foundation-principle , viz. of a true gospel-church-state ; so that according to the apostolical and primitive-institution , a church cannot be truly gathered without it . secondly , it appears to be a great ordinance , if we consider the commission of christ . 1. consider with what authority our saviour gave it forth ; all power is given to me in heaven and earth : go ye therefore , teach all nations , baptizing them , &c. 2. in that it was one of the last things he gave in charge to his disciples before he went to heaven . and , 3. in that he joyns it to teaching , expressing no other gospel-ordinances besides , though he gave other commandments to them , act. 1. 4. in that no ordinance is to be administred in a more solemn manner than this is , viz. in the name of the father , and of the son , and of the holy spirit . we are hereby obliged to believe in , adore , and worship the whole trinity . thirdly , no ordinance in all the new-testament was ever so grac'd , nor honoured with such a presence as this was at the baptism of christ ; the three persons manifest their presence at this solemnity , the heavens were opened , and a voice heard , saying , this is my beloved son , in whom i am well pleased ; 1. the father seals it and honours it . 2. the son is there , and subjects to it , shewing what an honourable respect he has to it ; nay and came many miles upon no other business but to be baptized ( as we read of . ) 3. the spirit also descended like a dove , and rested upon him ; the holy ghost puts his seal upon it , and in a glorious manner owns it . and then our saviour saith , it became him to be obedient to it ; 't is , it seems , a becoming ordinance , it became the master , and doth it not become the servant to submit to it ? it was not too low for him , and is it too low for thee ? he said also it was a fulfilling of all righteousness ; that is , it became him to fulfil all the commands of his father , or do his whole will , which it appears he could not have done unless he had been baptized . and in that of being a patern or example to us , those who neglect it , neglect a most righteous thing , and do not fill up after their master . fourthly , 't is called a justi●ying of god , and our disobedience herein a rejecting the counsel of god , luk. 7. 29 , 30. fifthly , it appears a great ordinance , in that the highest , nay the extraordinary gifts of the spirit can't exempt a person from his obedience hereto , as appears in cornelius's case . nay , the greater gifts and graces a person hath , the more fit a subject he is of this ordinance ( as peter's words do import . ) sixthly , consider the great things and mysteries held forth hereby , viz. the death , burial , and resurrection of christ , and our dying to sin , and duty to walk in newness of life , it preaches the gospel to our very sight in a very lively figure ; and therefore a great ordinance . seventhly , 't is a badg of christian profession ; and an ordinance , as mr. baxter observes , of the solemnization of the souls marriage-union with christ . eighthly , consider the great promises made to those who are obedient to it , amongst other things , lo , i am with you always , even to the end of the world. and again , he that believeth , and is baptized , shall be saved . if a prince shall offer a rebel his life in doing two things , would he neglect one of them , and say this i will do , but the other is a trivial thing , i 'll not do that ? surely no , he would not run the hazard of his life so foolishly . and then in act. 2. 38. repent , and be baptized every one of you for remission of sin , and ye shall receive the gift of the holy spirit : see what great promises are made to believers in baptism . ninthly , nay , and cornelius was warn'd from heaven to send for peter , and , saith the lord , he shall tell thee what thou shalt do . now one thing that is exprest , and i think 't is all that pet●r told him he should do ( besides believing on the lord jesus ) was to be baptized . certainly these things demonstrate baptism to be a great ordinance ; 't is miraculously confirmed from heaven ( as it were ) so to be . tenthly , and lastly ; baptism is an initiating ordinance , no regular or orderly coming into the church of god but at this door ; and this we shall make appear , therefore a great ordinance . first , 't is said they that gladly received the word , were baptized ; and the same day there were added to them about three thousand souls : those who were added unto this church were first baptized ; and observable 't is , that as this was the first gospel-church that was gathered after the ascension of christ : so it is set forth as a patern to all other churches ; for as others were injoyned , so they were commanded for following the church of god that was in judaea . secondly , all along in the new testament , where we read of the first plantations of the churches , we find that all those who became members respectively , were first upon their profession of faith baptized before they were received as members thereof ; as act. 8. act. 10. act. 16. and act. 18. thirdly , we read of none that were received into the fellowship of any church that were not first baptized . fourthly , because those who were baptized , were said to be baptized into christ ; know ye not that so many of us as were baptized into christ , &c. rom. 6. 3. that is , into his church or mystical body , as our late annotators intimate , incorporated , ingrafted or planted into christ , and so to be made members of his mystical body by baptism . by one spirit we ( are said ) all to be baptized into one body , 1 cor. 12 , 13 , by one spirit , that is , by the authority and appointment of the spirit , and by the guidance , conduct , and leadings of the spirit ; not that all that are true members of the church are baptized with the holy spirit , sith the baptism of the spirit denotes ( as we have elsewhere proved ) the extraordinary gifts or effusion of the holy ghost , which was received in the apostles days , and which continued not in the church . and have been all made to drink into one spirit . in these words he alludes to the ordinance of the supper , which you may as well say , is a spiritual eating and drinking only , as so to speak of baptism ; because 't is said by one spirit we are all baptized , 't is not said with one spirit . besides , should any assert that the apostle means the baptism of the spirit , and that the ordinary gifts and graces of the spirit is the baptism of the holy spirit ; then it would follow that there are two baptisms left in the church , which seems to be contrary to what paul saith . fifthly , because the lord jesus hath joyned faith and baptism together in the commission , and both were taught as beginning or fundamental principles of his doctrine , or part of those first rudiments that belongs to every babe in christ , or christian man and woman , heb. 5. 12. & 6. 1 , 2. and all those six principles , as our late annotators affirm , are initiating , and so they must be ; for if they are fundamentals , they must either be fundamentals of salvation , or else of church-communion : now baptism cannot be a fundamental of salvation , therefore of church-communion , how necessary 't is to lay a sure foundation no man can be ignorant . object . it is objected from rom. 6. 3. that but some only of the church of the romans were baptized , because the apostle saith , as many of● you as were baptized , &c. from thence they would conclude some of them were not . answ . did the whole church of the romans reckon themselves , think you , to be dead to sin , and bound to live no longer therein ? if so , then baptism , which was a symbol of those things , belonging to them all ; as many as are baptized into christ , were baptized into his death , &c. i. e. in token of it : and that they all should become new creatures , it is as if he should reason thus ; as many of us as are baptized , must know this , that we were baptized into christ's death , and therefore must die to sin , and live a new life . but we have all been baptized or buried with christ in baptism into his death ; therefore we must all die to sin , and live a new life . did the apostle intend hereby , do you think , to press them all to die to sin , and live to god ? if so , that argument he uses ( you may assure your selves ) reached them all , which it could not do if they had not all been baptized . sixthly , baptism is an initiating ordinance , appears , because the way of inchurching disciples , or men and women , was one and the same in all the churches of the saints ; if some were not received till baptized , there were no unbaptized persons ever received at all . but some were not received till baptized , ergo. the reason is not only , because the way and order of the administration of that ordinance were one and the same in every church , and so confusion avoided ; but also because there is the like parity of reason , why all should and ought to be baptized , as there is for some , sith the ordinance is initiating , and so a great priviledg , and all have right to the thing signified thereby : besides , those who believe , are required and commanded to be baptized ; and that which is the duty of one disciple as a disciple , is the duty of every disciple ; and by that argument you may excuse one man from one sacrament , viz. baptism , you may excuse another from the lord's table , upon a pretence he doth not see it to be his duty , and yet admit him , and continue him a member . and that baptism is an initiating ordinance , we have all christians of all perswasions one with us , they generally assert the same thing . justin martyr , speaking of the lord's supper , saith , this food we call the eucharist , to which no man is admitted , but only he that believeth in the truth of our doctrine , being washed in the laver of regeneration for remission of sins , and liveth as christ hath taught . that is , none were admitted to the lord's supper , but such who were first baptized . the same is hinted by a late famous writer concerning cyprian , and other eminent fathers , about the 2d & 3d centuries , viz ▪ no unbaptized persons were admitted to the communion of the church . let them , saith austin , ( that is , the catecumens ) pass through the red sea ; that is , be baptized : and let them eat manna , that is , the body and blood of christ . this shews the practice of the church in his days . vrsinus saith , baptism is a sacrament of entrance into the church , whence it cometh , that the supper is presented to none except first baptized . dr. cave , speaking of the lord's supper , saith , from this sacrament are excluded all unbaptized persons , and such who live in any known sin , &c. baptism is , saith dr. ames , a sacrament of initiation . elton on col. 2. 11. saith also , that baptism is the sacrament of incision , or engrafting into christ , sealing up our setting into christ , which is only once done , never after to be done again , &c. mr. strong says , baptism is a sacrament of initiation , and the ordinance of visible admission into the church : and as it is a sin , saith he , to keep them out whose right it is ; so it is a sin also to admit them that have no right , because the ordinance of christ is abused and misplaced . the assembly say in their catechism , that baptism is a sacrament of the new testament , ordained by jesus christ ; — for the solemn admission of the party baptized into the visible church , &c. every soldier that must be admitted into an army , saith mr. baxter , must be admitted , by listing , as a solemn ingaging sign — so every one that hath right to be solemnly admitted into the visible church , must orderly be admitted by baptism . and again he saith , we have no precept or example of admitting visible members any other way ; therefore all that must be admitted visible members , must be baptized . i might write a book of things of this nature , as touching the sentiments of worthy writers , being generally all of the same belief and practice ; howsoever in other things they may differ from us , and one from another ; nor will those of the church of england , presbyterians , or independants , admit any as members into their communions , as to partake of the lord's supper , except they have been baptized in their sense , they calling sprinkling , or pouring , baptizing ; which we deny to be the ordinance . object . how dare you deny a man admittance into the church , who is truly godly , and hath a lively faith ? if he hath a right to christ , who is signified in the lord's supper , may be be denied the sign , because he is not baptized ? answ . how dares any man , who fears god , attempt to do any thing contrary to the holy pattern left in christ's new testament ? if baptism was appointed to be an initiating ordinance into god's house , 't is not only a man's piety that will serve the turn , he must come into the church at the door christ hath ordained , or not come in at all . if lot should have offered himself to come into abraham's family , ( which was then god's church ) do you think abraham would have admitted him , ( though he was a righteous man ) unless he would first consent to be circumcised ( which was an initiating ordinance at that time ) ? certainly , no ; though he should say he was not convinced of circumcision , yet that would not have excused him : god's laws are not to be dispensed with to gratify the ignorance of men. 't is a question whether vzzah knew he ought not to put forth his hand to support the ark : yet for doing that thing , god smote him with death . ignorance will not be a sufficient plea for doing god's work , in other manner than he has appointed . how dares any man , who loves and desires to honour the lord jesus , violate his holy and great commission , matth. 28. or act and do contrary thereto , who requires all disciples to be baptized ? derogating from the rule in one thing , opens a gap to other disorders , and it renders christ's institution a petty and indifferent thing : you may as well dispense ( with the neglect , or ) with the ignorance of men in the lord's supper , as well as so to do in respect of baptism ; and let them abide members who refuse to break bread with the church , and yet would continue members , pretending ignorance ; perhaps they will tell you , they can answer the end of that ordinance in breaking their common bread , &c. object . but doth not the apostle say , such as are weak in the faith , receive you , &c. 1. it cannot be meant received into the church , because they that the apostle there speaks of , were in the faith , or visible profession of the gospel , and were members of the church , tho they were weak ones , or but babes in christ . 2. the weakness there meant , was about eating meats , and observing days , &c. which were in themselves but indifferent things : and will you render the great sacrament of baptism like to them ? it was no sin to eat , or not to eat , but so it is not to be subject , or not subject to christ's ordinances . 3. the receiving there intends doubtless no more than this , to let them abide in their affections , or receive them as poor weak children to nourish and pity them , and not to censure and judg hardly of their doubtful thoughts . but to conclude , since my honoured friend and brother , mr. william kiffen , hath but lately wrote so excellent a book upon this very subject , i shall say no more to it , but refer the reader for his further satisfaction to that treatise . but to proceed to a little improvement : if baptism be so great an ordinance as it seems it is , this may reprove all such who slight and dispise it , and may stir up all to an honourable esteem of it , and to move such who are convinc'd of it , speedily to submit thereunto . let me conclude all with one use of caution to my brethren , that are baptized as believers , and yet take liberty to walk in communion with such churches as dissent from them , in respect of this ordinance , and sprinkle babes . i am more concerned about you , than any other people ; because you seem to pull down with one hand , that which you build with the other . our brethren with whom you walk , may be more excusable than you can be , because they are faithful ( i would hope ) to their light ; they will not have communion with any persons , whom they judg in their consciences are unbaptized ; but you believe those who have been only sprinkled in infancy , are all unbaptized persons , or otherwise why were you baptized afterwards ? who can justifie you in this practice ? i am persuaded our brethren cannot , will not do it , if they rightly consider the light or dictates of your consciences in this matter : 't is not what they are in their own sense , but what they are in your judgment . speak , are they baptized ? or , is not that they call baptism , in your consciences a nullity ? nay , worse , a tradition of men ? nay , a prophanation of the sacrament of baptism ? how then can you justify your selves in such a practice ? i have as much charity for our brethren , i hope , as most of you have , and love and honour them , yet dare not transgress or invert christ's holy laws , and gospel-order ; and therefore take heed what you do . if there were no baptized churches with whom you might have communion , somewhat might be said in your justification . ( for upon a case of necessity that may be lawful , or be permitted to be done , which otherwise is utterly unlawful . ) besides , i hear some of you ( daily confess ) they believe they are not such orderly churches as the baptized congregations are , ( and that is the sum of what i say and believe concerning them ) why then do you chuse to have fellowship with them ? ought you not to follow the best and highest reformation , and clearest discovery of god , and to be in the most perfect and compleat order of the gospel you are able to arrive to the knowledg of ? yet are not you contented to lie short in doing this according to the sentiments of your minds and understandings ? is this the way to that longed-for reformation ? is not truth and righteousness to be joyned with peace and love ? nay , and doth not my love run out to our brethren in a cleaner channel than yours , ( who resolve my affections shall never pilot my judgment or understanding ? ) i have as great reason to love and honour some of the congregational way , as any one man this day in england ; it pleasing god to work upon my soul , i hope , effectually , when very young under the ministry of one that is of that persuasion , who is yet living , and none of the meanest ministers , now preaching near this city ; whose name is dear to me , and one i do honour , ( and ever shall ) as long as i live in the world. yet nevertheless , my blessed lord and saviour , and his truth , lies nearer my heart . i speak the more upon this account , not only to deliver your souls from temptations , and disorderly walking ; but also , because i know it grieves many very gracious persons , and weakens the hands of those who carry on the work of god amongst us ; and seems to me to obstruct the further glory and reformation of the church . yet i am for such communion with our brethren , as we may warrantably promote , as to pray and preach together , and to love and encourage grace and holiness in one another . i 'll say no more , i have done ; only remember that excellent saying of the apostle , now i pray you , brethren , that ye remember me in all things , and keep the ordinances as i delivered them to you . would to god i could say so of you . 't is not enough to keep the ordinances of christ , but so to keep them as at first delivered to the saints . let us go forward , and not decline , or seem to draw back in our zeal and testimony for the truth . let us walk as we have attained ; god may bring our brethren to see wherein they come short , as well as wherein they know they are got before others . i hope , what i have written will be received in good part , and none will be offended ; for i can appeal to god , the searcher of all hearts , i have done all that i have done or writ in this treatise , in the integrity and uprighness of my heart , and in sincere love to christ and his dispised ordinances , and to discharge my conscience ; hoping a blessing will attend it , and that it will redownd to his glory , and the profit of his church ; and if so , i matter not what censures i lie under : for , my record is on high , and my witness is in heaven . i am contented to be any thing or nothing , ( if i know my own deceitful heart ) that god may be all in all ; to whom be praise and glory , by jesus christ , now and for evermore . amen . finis . the table of the contents . chap. i. baptism of water only intended in the commission , proved , by eight reasons , from page 1 , to p. 6. water-baptism to continue to the end of the world , from p. 7 , 8 , 9. baptized in the name of christ , proved to be according to the commission , p. 11 , 12. the objection , that the baptism in water was john's baptism , answered , p. 12 , 13 , 14 , 15 , 16. object . that paul was not sent to baptize , answered , p. 20 , 22 chap. ii. opening the true genuine , literal , proper signification of the word baptizo , p. 24 , 25 , 26 chap. iii. baptism is dipping , &c. proved from the practice of the primitive church , p. 32 , 33 , &c. chap. iv. baptism , dipping , or plunging , proved from the spiritual signification of the ordinance , p. 42 , 43 , &c. chap. v. baptism proved immerging or dipping , from the typical and metaphorical baptisms , spoken of in scripture , p. 56 , 57 , &c. chap. vi. believers the only subjects of baptism from the commission , p. 63 , 64 , &c. chap. vii . baptism of believers proved the only subjects of it , from the practice of the primitive church , p. 76 , 77 , &c. chap. viii . believers the only subjects from the ends of baptism , p. 78. seven ends of baptism , p. 80 chap. ix . containing eight arguments , proving believers the only subjects , p. 86 , to p. 99 chap. x. the arguments for infant-baptism , answered , p. 100 , to 124 chap. xi . other objections and pretended proofs for pedo-baptism , answered , p. 125 , 126 , &c. chap. xii . answer to several arguments , p. 146 chap. xiii . shewing the evil consequents of infants-baptism , p. 165 , 166 , &c. chap. xiv . baptism a great ordinance , and initiating , p. 171 , 172 , &c. notes, typically marginal, from the original text notes for div a47535-e830 water baptism an institution of christ . water baptism an ordinance of christ to the end of the world. * gal. 3. 15. † joh. 12. 49. | heb. 3. 5. continuation of pool's a●not . on ●at . 28 : 1● , 20. * acts 2. 1 , 〈◊〉 , 3. jewel b. of sal. sect. 9. in conf●t . harding . cyprian epist . 73. ad jubaian . augustin . lib. 3. against maxim . bp. of the arrians , c. 17. eulogius of alexandria l. 2. contra novatian , apud photium in bibliotheca . see mr. s. f's baptism before or after faith. mat. 3. 1. * act. 2. 39. & 8. 16. & 10. 47. * mat. 3. 16 , 17. acts 10. 36 , 37 , 38 , 39 , 40 , 41. rom. 15. 18. joh. 10. 41. neh. 8. 14 , 15. notes for div a47535-e4000 * mr. delaune . * s. fisher . circumcision , ● cutting the fore-skin round about quite off . danvers treatise of baptism , 2d . edit . p. 182. grotius . pasor . vossius . mincaeus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casaubon . dr. du-veil . liegh . de prim . papae , p. 193. beza . de jure nat. &c. l. 2. c. 2. treatise of sacr. par . 1. c. 8. p. 177. rule of conscience , l. 3. c. 4. an. d. 816. conc. flor. §. 9. c. 9. & lib. of infant baptism , p 693. ductor dubit . l. 3. c. 4. reg. 15. num. 9. st. martins life , n. 16. diatribe on titus 3. 2. pan. cathol . tom. 4. l. 5. c. 2. annotat. on john 13. mat. 3. pool ' s annotat. ball. book 1. cap. 40. wilson . notes for div a47535-e6160 diodate annotat. pool's annotat. joh. 3. 23. see mr. gosnold's doctrine of baptism , pag. 20. * pool ' s annot. on joh. 3. 23. mat. 3. 16. acts 8. 38 , 39. rogers in his treatise of the two sacraments , part 1. chap. 5. casaubon on mat. 3. 11. calvin on act. 8. 38. cajetan on mat. 3. 5. muscul . on mat. 3. notes for div a47535-e7870 pool's annotat . cajetan . assemblies annotat. tilenus in his disput . p. 886 , 889 890. on rom. 3. 4● * or grave . ambrose . see dr. du veil on acts 2. rom. 6. 3 , 4. col. 2. 12. 1 cor. 15. 29. * ignat. epist . ad tral . id epist . ad philadelp . justin martyr . basil the great . † basil of seleucia . chrysostom . ambros . ‖ lactant. bernard . see continuat . of pool's annotat . on mat. 3. 6. st. bernard . dr. du-veil , on acts 2. 38. p. 78. aquinas . calvin . l. 4. c. 16. zanchy . chrysostom . prim. christianity , p. 320. paraeus upon ursi● , p. 375. austin . annotat. on rom. 6. 4. dr. taylor , in his book of proph. p. 242. notes for div a47535-e9560 woy great afflictions are called baptism . see continuation of mr. pool's annotat. on mat. 20. 22 ▪ mat. 3. 11. mark 1. & luk. 3. 16. what it is to be baptized with the spirit . mat. 28. 20 act. 10. 46. dr. du veil on act. 1. 4 , 5. oecumenius on acts 2. 2. see key to open script . metaphors , lib. 4. p. 36. philologia sacra , p. 190. treat . of bapt. p. 62. see continuation of m r. pool's annotat. on 1 cor. 10. 1 , 2. notes for div a47535-e10620 mark 16. 15. object . answ . pool ' s annotat . on mat. 28. 20. pool ' s annotat . on acts 11. 26. baxter on confirmation and restauration , pag. 27. see mr. tomes's book , call'd felo de se . baxter's dispute of right to sacraments , p. 149. see danvers on baptism , p. 2 , 3. danvers book of baptism , p. 3 , 4. perkins . paraeus . notes for div a47535-e11750 * gal. 4. 26. act. 8. 12. act. 8. 36 , 37. pools annotat . on . act. 8. 37. baxter on confirmat . p. 27. act. 10. 45 , 47 , 48. acts 16. 31 , 32 , 33. acts 18. 8. luther , tom. 3. fol. 168. cited by mr. danvers , p. 8. on baptism . baxter's 2d disputation , p. 149. acts 20. 2 thess . 2. 7. 1 john 2. 18. acts 1. 3. act. 10. 41. 〈…〉 notes for div a47535-e13190 rom. 6. 3 , 4 , 5 , 6. pareus . perkins case of consc . p. 177. baxter on confirm . p. 32. bullinger upon acts 2. 38. baxter on confirm . p. 30 , 31. bullinger on act. 2. 38. tit. 3. 5. baxter in his disput . with mr. blake , p. 117. as quoted by mr. danvers . 1 pet. 3. 21. pool ' s annotat . on tit. 3. 5. notes for div a47535-e14400 1. argument . arg. ii. acts 8. arg. iii. vnion of the church . 4th book of instit . c. 16. de civit. dei , lib. 1. cap. 27. magdeb. in cent. 1. l. 2. p. 496. lib. proph. p. 239. arg. iv. pool's annotat . on act. 20. 27. arg. v. athanasius against the gentiles . isychius lib. 5. 6. 16. on levit. chrys . on 2 thes. & 2 tim. 3. aug. to the brethren in the wildern . lib. 2. of christian doctrine , c. 3. in his 198 epistle to fortunat. luther upon gal. 1. 9. basil in his sermon de side . calvin . l. 4. instit . c. 8. sermon 8. theoph. lib. 2. paschal . bellarm. in his book de bapt. l. 1. c. 8. mr. ball in his answer to the new-england elders , p. 38 , 39. arg. vi. arg. vii . arg. viii . notes for div a47535-e16490 i. argument from the covenant made with abraham . mat. 3. 7 , 8 , 9. chrysost . theophilact . pag. 117. calvin on gen. 17. 7. estius . anno gen. 17. 7. agr. blake , p. 6. * if he had said , those who are born of the spirit are spiritual , he had spoke truth . jer. 31. 34. 1 pet. 2. 4 , 5 , 6 , 7. dr. taylor bishop of down , p. 228. levit , 10 , 1 , 2. gen. 17. 10 , 12 , 14. mr. smythies vnworthy communicant , p. 88. 1 pet. 2. 5 ▪ * for tho a time for the worship of god is moral , yet the seventh day of the week was a meer positive law , given only to the people of israel . baxter on confirmation . rom. 8. act. 15. 10. gal. 5. 1 , 2 , 3 , 4. 2 cor. 3. 18. joh. 7. 39. danvers on bapt. p. 180. besides , they are at a loss to know what to do if the father only , or the mother only is a believer . notes for div a47535-e20080 christ blessed little children , 't is not said he baptized them : nay , 't is said he baptized not any with his own hands , joh. 4. 1 , 2. therefore no infants . dr. taylor , p. 230. ambros. new birth in p. 13. charnock on regener . last sol . p. 75. amesius in bell. enervat . tom. 3. l. 2. c. 3. pool's annotat. on joh. 3. 5. dr. owen in his theol. l. 6. c. 5. p. 477. dr. taylor 's liber . of proph. p. 231. the proof from whole housholds examined . the second whole houshold . the third whole houshold . the fourth houshold . the promise is to 〈◊〉 and to 〈…〉 act. 2. 3● . 〈◊〉 act. 2. 37. eph. 2. 13. pools annot . on act. 2. 39. the proof for infant-baptism — ( else were your children unclean , &c. ) answered . pool's annotat. on 1 cor. 7. 14. 2 pet. 1. 20. smythies non-communicant , p. 88. mr. danvers treat ▪ of bapt. p. 165 , 166. ambrose . melanct. camerar . erasmus . baptism only a positive law ; who the subjects of it , are depends wholly upon the will of god , &c. mr. smythies argument , that infants are believers . faith nor baptism is not required of infants , yet they may be saved . dr. taylor , p. 230. * see joh. 2. 23 , & cap. 8. 30 , 31 , 44. * i am forc'd to repeat this often , because there is the like occasion given , and it is a full answer to all such inferencse . what confusion is here among the pedo-baptists ? dr. taylor . dr. taylor , p. 242. notes for div a47535-e23480 mr. sidenham's treatise . jer. 7. 31. ezek. 43. 8. ●uther in post●l . tertullian in his book of bapt. ●ap . 18. heb. 9. 10. john 12. heb. 6. 1 , 2 , 3. curcellaeus ●nstitut . relig. christian . l. 1. c. 12. for the doctrine of free-will ; falling away totally from a state of true grace , &c. are not look'd upon as capital errors , viz. such as will exclude men out of the kingdom of heaven . 1 cor. 9. 7 , 8 , 9 , 10 , 11 , 12. matth. 10. 10. luk. 9. 3. * eph. 5. 18 , 19. col. 3. 16. † some good christians are not willing to take up one ordinance , and so joyn in with the baptists , and thereby lose another which they believe is as great , and a most sweet and soul-consolating one . prov. 4. 18. cant. dr. featly and mr. baxter formerly contracted no small guilt and shame to themselves upon this respect ; see dipper ▪ dipped , writ by featly . * 1 cor. 5. 1 , 2. baxter in his book principle of love , p. 7. 2 cor. 1. 12. act. 8. 12. mat. 28. 19 , 20. acts 8. 12. acts 16. 23. notes for div a47535-e26170 mr. danver's book of baptism , p. 212 , 213 , 214. heb. 9. 12 , 13. 1 joh. 1. 7. joh. 3. 3. charn . on regenerat . p. 75. dr. taylor lib. proph. p. 244. notes for div a47535-e26740 mat. 3. 16. act. 10. 47. mark 16. 16. acts 2. 1 thess . 2. 14. gal. 3. 27. pool's annotat . on rom. 6. 3. eph. 4. 5. pool's annotat . on heb. 6. 1 , 2. second apology to ant. pius the roman emperor , c. 8. §. 5. august . ursin . in his catechism . antiq ▪ christianae , p. 374. marrow of div. p. 181 elton on col. 2. 11. p. 291. discourse of the covenant , p. 226 assemb . catechism . plain . scripture ▪ proof , p. 24. 2 sam. 6. 6 , 7. rom. 14. 1. spiritual melody, containing near three hundred sacred hymns. by benjamin keach, author of trhopolgia, pastor of the church of christ meeting on horsly-down, southwark keach, benjamin, 1640-1704. 1691 approx. 496 kb of xml-encoded text transcribed from 208 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a47611 wing k93 estc r218957 99830506 99830506 34958 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this 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(eebo-tcp ; phase 1, no. a47611) transcribed from: (early english books online ; image set 34958) images scanned from microfilm: (early english books, 1641-1700 ; 2107:17) spiritual melody, containing near three hundred sacred hymns. by benjamin keach, author of trhopolgia, pastor of the church of christ meeting on horsly-down, southwark keach, benjamin, 1640-1704. [24], 384 p. printed for john hancock, in castle-alley, near the royal-exchange in cornhill, london : 1691. in verse. with a table of contents, errata on p. [24], and an advertisment at the foot of p. 384. copy tightly bound affecting text. reproduction of the original at the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng hymns, english -early works to 1800. 2005-05 tcp assigned for keying and markup 2006-01 spi global keyed and coded from proquest page images 2006-03 emma (leeson) huber sampled and proofread 2006-03 emma (leeson) huber text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion spiritual melody , containing near three hundred sacred hymns . by benjamin keach , author of τροπολογια , pastor of the church of christ meeting on horsly-down , southwark . coloss . 3.16 . let the word of christ dwell in you richly , in all wisdom , teaching and admonishing one another in psalms , and hymns , and spiritual songs , singing with grace in your hearts to the lord. quantum flevi in hymnis & canticis suavè sonantis ecclesiae tuae voces illae influebant auribus meis , &c. how sweetly have i wept in hymns and songs ! at the sounding of thy church , the voices flew into mine ear , and thy truth melted into mine heart ; and from thence flew forth the effects of godliness ; the tears ran down mine eyes , and it was well with me when i was with them . august in his preface to the psalms , cap. 6. london , printed for john hancock , in castle-alley , near the royal-exchange in cornhill , 1691. to the reader . reader , it may not be unnecessary if i acquaint thee with the chief design of my publishing these sacred hymns . i have three sorts of persons in my eye to whom i recommend them . first , such who like and approve of books in verse which treat of divine things , and would gladly have a little help in order to the understanding of metaphorical scripture ; who cannot also well spare so much money as to purchase larger volumes ; the folio i put forth some years ago , call'd , a key to open scripture metaphors , being near twenty shillings price , comes into but a very few peoples hands : besides , the impression will soon be gone ( as far as i can gather ) and 't is not like to be reprinted any more . now in this small tract i can assure you is contained great part of the principal things under divers metaphors opened in that book , though they are there more largely insisted on . i do not judge all those hymns i have taken from metaphori●al or tropical scriptures , are proper to be sung ; nor are they here recommended to that end , some of them being historical , as part of hymn 92. pag. 129 , 130. and some others , containing matter of controversie ; nor do i think those concerning hell so suitable to be sung ; yet i doubt not but they may be all of use to the reader , all being congruous with god's word , and according to the analogy of faith. the second sort are , parents and masters of families , i am perswaded , with the blessing of god , this book may prove of great advantage to their children , who generally are taken with verse , and are much addicted to learn such songs and ballads which generally tend to corrupt youth ; and 't is a shame to godly christians they should suffer their children to learn many of them ; but since singing is god's ordinance , i mean , to sing psalms , and hymns , and spiritual songs , 't is doubtless their duty to instruct them therein , as well as to teach them to read ; and by learning sacred hymns , they may be taken , before their parents are aware , with the matter therein contained ( as divers have , through the blessing of god , as i have been oft inform'd , by reading that small poem , called war with the devil , ) and some others . youth are generally inclin'd to poetry , and as one of the ancients excellently observes , the holy ghost seeing the souls of mankind strugling in the way of godliness , and being inclined to the delights of this life , hath mixed the power of his doctrine with sweet singing , that whilst the soul was melted with the sweetness of the verse , the divine word might the better be grafted with profit . now these hymns being short , children will soon get them by heart , as also full of varieties , and i● instructed to sing , they may be the more affected with the matter , and receive the greater advantage . the third sort are , those godly christians who know 't is their indispensible duty to sing psalms and hymns , &c. not only in their families , but in the publick congregation , yet do not think divers psalms do so well suit with christians under the gospel , as other sripture-hymns do , and divers worthy ministers of the baptized-way , thô choice preachers , and fully satisfied in singing the praises of god , yet may not have judgment to compose hymns , every man having his particular gift of god , and therefore have desired divers scripture-hymns and select psalms might be published ; and indeed , had i not been put upon this work , i am perswaded i had not undertook it , or at the least not so soon . moreover , many christians had rather have those hymns we sing in our publick assemblies printed , that so they might the better know them , and examine the matter therein contained , to see whether they do agree with the word of christ , and likewise the better sing them with understanding . and 't is not unknown what a multitude of godly friends have desired to have me write them out several of those hymns that have upon divers occasions been sung in some particular congregations . now to prevent that trouble , and to satisfie them , i promis'd to print the most of those hymns , and so have done , as they will find them in the latter part of this tract . if any desire in such a book to have no hymns but such that are proper to be sung in congregations , in the next impression , if god spare my life , i shall endeavour to answer their request . had i not wrote so lately in justification of pre-composed hymns taken out of god's word , i should have spoken fully to it here . we are exhorted to sing psalms , hymns , and spiritual songs , and since we have none left in form in the scripture , it follows , that those who god hath gifted that way , ought to compose them ; for a hymn or song cannot be without its form. certainly god doth not enjoyn a duty on us , that he hath not left sufficient rule how to come at it , nor have we any ground to expect the extraordinary gift any more . nor is there , as i have lately shewn , any more reason to object against compiling sacred hymns to be sung out of the word of christ , than there is to object against pre-compiled sermons that are to be preached , though i am satisfied the lord doth enjoyn his churches to sing the psalms of david , both in eph. 5.19 . col. 3.16 . we reading of no other psalms but the book of psalms ; so by hymns and spiritual songs i see no reason to doubt but he intends all sacred hymns , &c. taken out of the holy scripture by the help of god's spirit . mr. marlow cites a passage out of learned ainsworth , as if he favoured his notion of praising god only without vocal singing ; yet i have lately met with a book of that worthy man on the psalms of david , where i find him speaking thus , these psalms ( saith he ) have ever since by the church of israel , by christ and his apostles , and by the saints in all ages , been received and honoured as the oracles of god , cited for confirmation of true religion , and sung in the publsck assemblies ( as in god's temple ) where they sung praises unto the lord with the words of david , &c. 't is a hard case that any christian should object against that duty which christ and his apostles , and the saints in all ages in their publick assemblies were found in the practice of ; but 't is no easie thing to break people off of a mistaken notion , and an old prejudice taken up against a precious truth of christ . the lord will , i hope , satisfie all his people about this heavenly ordinance in due time , and they shall not call it a carnal nor a formal thing any more , nor cry out , 't is as bad as common-prayer . i must tell them , if common-prayer lay under sacred institution in the new testament , as singing of psalms and hymns doth , i should as freely embrace that : but whereas the one is humane , so the other is divine , that is , ordained and commanded of god , as well as practised by christ and his disciples , and by the saints in all ages . but not to trouble you any further , if the lord be pleased to bless the labour and pains i have taken , give him the glory , and let your poor brother have a part in your prayers , who is still yours to serve you in the gospel , b. keach . the table of contents .   hymns parts in each hymn page god a father 1 0 3 god a portion 2 2 5 god the saints dwelling 3 3 7 storm a coming 0 1 9 god a husbandman 4 1 10 god the chief builder 5 2 12 god a man of war 6 2 16 god a strong tower 7 2 18 god like a giant 8 1 20 god compared to a potter 9 1 22 god compared to a lyon 10 1 23 god like a moth 11 1 25 god as a travelling woman 12 1 27 god a consuming fire 13 2 28 the everlasting arms 14 1 30 god a sun and shield 15 1 32 god our refuge 16 2 33 christ a mediator 17 3 35 christ a surety 18 1 38 christ a surety 19 2 40 christ a bridegroom 20 6 42 christ the image of god 21 1 48 christ a physician 22 4 50 christ a testator 23 2 54 christ like a roe 24 1 56 christ the true door 25 1 57 christ god's servant 26 3 58 christ a king 27 2 61 christ a lyon 28 2 64 christ a high-priest 29 3 67 christ the good shepherd 30 1 70 christ the way 31 3 71 christ a rock 32 3 74 christ a fountain 33 3 76 christ the head 34 2 79 christ the lamb of god 35 2 81 christ the branch 36 2 83 christ a prophet 37 2 86 christ a garment sanctified 38 3 87 christ an advocate 38 3 90 christ the bread of life 39 2 94 christ the sun of righteousness 40 3 96 christ the root 41 2 100 christ an embassador 43 3 102 christ the heir of all things 44 2 107 christ the true witness 45 8 109 christ's name wonderful 47 3 118 christ a counsellor 48 6 121 christ the foundation 49 3 127 christ's bowels , by the hen 50 2 131 christ a refiner 51 2 133 christ as an eagle 52 1 135 christ a captain 53 4 136 christ the morning-star 54 1 140 christ comes as a thief 55 1 141 christ the desire of all nations 56 1 142 christ the prince of peace 57 1 143 christ the judge of all 58 5 145 christ the saints wedding-garment 60 4 150 christ all and in all 61     62     63 5 150 64     65     spirit a comforter 67 3 165 spirit like the wind 68 3 168 spirit like fire 69 1 170 spirit like oyl 70 1 173 spirit an earnest 71 2 174 spirit a seal 72 2 177 grieve not the spirit 73 1 178 spirit a witness 74 2 180 spirit as a river 75 2 181 spirit like water 76 2 184 spirit a teacher 77 2 186 spirit like a dove 78 3 188 spirit a guide 79 1 190 word of god a lamp 80 2 193 word better than gold 81 2 195 word like milk 82 2 197 word like strong meat 83 2 199 word sweeter than honey 84 2 201 word a sword 85 4 203 word as a glass 86 2 207 word like rain 87 3 210 word like dew 88 1 213 word like treasure 89 3 214 word like fire 90 4 217 word like a hammer 91 2 221 scripture of divine authority 92 6 224 scripture can't be broken 93 1 230 word settled in heaven 94 1 231 power of scripture 95 1 233 search the scripture 96 1 234 excellency of the gospel 97 1 235 grace like salt 98 5 237 grace a girdle 99 6 142 grace a breast-plate 100 2 248 grace of faith a shield 101 1 250 try'd faith better than gold 102 1 251 hope an helmet 103 1 253 hope an anchor 104 2 254 love strong as death 105 2 256 baptism a burial 106 1 258 six principles 107 2 259 christ our passover 108 1 262 angels watchers 109 2 263 angels morning-stars 110 1 265 angels sons of god 111 1 267 angels god's hosts 112 1 268 angels 4 faces , a man , a lion , &c. 113 1 269 angels like flames of fire 114 1 270 angels like horses , red , white , &c. 115 1 271 spirit of man a candle 116 1 272 conscience a witness 117 2 273 conscience a witness 118 3 276 church of god a city 119 1 277 church a vineyard 120 2 281 church a body 121 2 283 church a bush on fire 122 1 285 church like golden candlesticks 123 1 286 church a flock 124 1 287 man like a worm 125 1 288 man as a shadow 126 1 289 saints heirs 127 1 290 saints runners 128 1 291 saitns pilgrims 129 1 293 afflictions a rod 130 1 294 afflictions darkness 131 1 295 afflictions a storm 132 1 296 afflictions floods 133 1 297 afflictions as waves 134 1 298 to day if you will hear 135 1 299 the bruised reed 136 1 300 death like seed sown 137 1 301 dead asleep 138 1 302 death a departure 139 1 303 morning of resurrection 140 1 304 great assize 141 1 305 crown of glory 142 1 306 saints rise glorious 143 2 307 hell a furnace of fire 145 1 310 hell a lake of fire 146 2 311 hell a bottomless pit 147 2 312 a table of select hymns and psalms on several occasions , as they have been sung in divers congregations .   hymns parts page sin laid on christ 147 1 313 the good physician 148 1 314 the banquetting-house 149 1 315 divine wrath 150 1 316 the bread of life 151 1 317 saints die with christ 152 1 318 joy in heaven 153 1 319 great goodness laid up and wrought 154 1 320 a feast of fat things 155 1 321 goodness wrought 156 1 322 gospel the power of god 157 1 823 the joyful sound 158 1 324 sinners restored 159 1 325 godly restored 160 1 326 glorious restoration 161 1 327 sinners misery , saints glory 162 1 328 the precious promises 163 1 329 hymn of praise after the sacrament 164 1 330 man's impotency 165 1 331 come ye to the waters 166 1 332 glorious light shining 167 1 333 the panting soul 168 1 334 everlasting rest 169 1 334 here any live 170 1 335 what shall we do 171 1 336 who has made thee to differ 172 1 337 if the son makes you free 175 1 338 after a farewell sermon 174 1 339 christ knocks at the door 175 1 340 footsteps of the flock 176 1 341 christ preached 177 1 342 wonders of grace 178 1 343 hymn of thanksgiving 179 1 344 power of prayer 180 1 345 saints safety 181 1 346 all praise to gods 182 1 347 they shall look to him 183 1 348 after a fit of sickness 184 1 349 buy gold tryed 185 1 350 heavenly feast 186 1 352 harvest of joy 187 1 353 woful harvest of the wicked 188 1 354 christ's passion 190 1 355 for wake ye virgins 191 1 356 christ's exhaltation 192 1 357 signs of the last day 193 1 358 day of jubilee 194 1 359 hymn of praise 195 1 360 bleeding heart 196 1 361 things done for us 197 1 362 things done in us 198 1 363 grace shining 199 1 363 bread indeed 200 1 364 feast of fat things 201 1 365 vnless that ye believe 202 1 366 the glorious gift 203 1 366 christs become poor 204 1 367 hymn of praise 205 1 368 the blessed man 206 1 370 christ's kingdom 207 1 371 saints security 208 1 372 wrath against persecutors 209 1 373 misery of the wicked 210 1 374 the spotless saint 211 1 374 pastures flourishing 212 1 375 sion repair'd 213 1 376 the perfect man 214 1 376 prayers answered 215 1 37● spiritual worshippers 216 1 37● sacred pantings 217 1 379 sheep of god's pasture 218 1 38● a psalm of praise 219 1 38● longings for good times 220 1 38● free pardon 221 1 38● all creatures to praise god. 222 1 38● hymns to be sung as the 25th . psalm . hymn 59. 2d . part. page 146. hymns 63 , 64. 7th . & 8th . parts . page 160 , 161. hymns to be sung as the 100 dth . psalm . hymn 20. 6th . part. page 47. hymn 62. 6th . part. page 158 , 159. hymn 14. page 270. hymn 118. 3d. & 4th . part. page 276 , 277. hymm 222. page 383. errata . page 34. line 19. add shall . page 41. line 17. r. men. page 45. line 23. for jesus r. jess . page 46. line 12. blot out o. page 64. line 6. for weak r. meek . page 78. line 8. for likely r. leaky . page 156. line 15. blot out lord. page 157. line 18. blot out do spiritual melody , containing near three hundred sacred hymns , &c. part i. the introduction . all praise be given to the lord , who condescends so low , for to unfold deep things to us , by things which we do know . lord give us more knowledge divine , thy word explain to us , that we may find those things of thine to be indeed precious . pour forth thy spirit on us , lord , deep mysteries to know , that we may find grace in our souls , and in it also grow : and by it may be help'd alwayes thy praises to sing forth , and live also unto thy praise whilst we are on the earth . part i. sacred hymns , setting forth the glory and excellent perfections of god the father . hymn 1. god a father . math. 5.16 . glorifie your father which is in heaven . 1 a father doth his child beget , so we begotten are , by thy own word and spirit lord , and do thine image bear . 2 he likewise doth his children cloath , and doth them also love ; so thou most richly cloaths all such that are born from above . 3 a father feeds and does protect such who his children be : so thou dost feed and save all those who do belong to thee . 4 and also doth delight in them who him resemble do : to such who are most like to thee , thou dost chief favour show . second part. 5 a father loves his children should all live in unity ; so thou delights to see thy saints walk in sweet harmony . 6 he ever does o'relook the faults , which he in them does spy : so all thy people's faults likewise thou dost , o lord , pass by . 7 't is a high honour to descend from such who noble be ; kings children are all but base born , to those , lord , born of thee . 8 rich parents may soon poor be made , and also they do die : thou lord art rich , and so wilt be unto eternity . 9 all praise and glory unto god our father , be therefore : and unto christ that ransom'd us , be praise for evermore . hymn 2. god a portion . psal . 73.26 . god the portion of his people . 1 a portion lord thou didst design on thine for to bestow ; nought didst thou think was good enough for them of things below . 2 nor things in heaven , which excell , and therefore dost impart , thy self as the portion alone of all upright in heart . 3 who then is able to conceive how rich thy children are ? for they have all , since they have thee , and each an equal share . 4 all have a god , all have a christ , nay , all that thou hast too ; each one hath thee intirely , this does their riches show . 5 and they , lord , never shall have less , their portion can't be spent , nor treacherously by wicked ones from them it can't be rent . 6 fire can't their bless'd portion burn , nor thieves steal it away ; nor moths , nor rust , it can't corrupt , o happy , happy they ! the second part. 7 all things are theirs who have thee lord , thô under age they be : but yet that day will quickly come of their felicity . 8 when full possession they shall have of all that is their own , and every one of them thou wilt with lasting glory crown . 9 this portion , ah , how doth it suit ! and answer every want , and fully does it satisfie the soul of every saint . 10 all glory and high praise therefore let us together sing , to god the father , and the son , from whence such riches spring . hymn 2. god our dwelling place . psal . 90.1 . god the saints dwelling place . 1 thy saints lord have a dwelling strong , and thou that dwelling art , no habitation like to this , hath any haughty heart . 2 for 't is the low and humble soul that in the lord does dwell : where such do rest , and have repose , this dwelling doth excell . 3 a house , ah 't is our home always , and when we absent be : how do we long for to return , so do our soul till we 4 return again unto our god , when we from thee do stray : o bring us to our bless'd abode , christ jesus is the way . 5 we here no perfect rest shall find , untill we fixed are in our brave house that is above , no palace like to it here . the second part. 1 a house preserves from heat and cold , from winds and cruel storms ; those who lord dwell in thee are bold , being safe from fear of harms . 2 and in our house our comforts lie , and all our chiefest treasure : god is our joy , our souls delight , in whom is sweetest pleasure . 3 propriety unto a house doth make it valued ; our interest in our god , alone , makes us lift up our head . 4 in a great house are many rooms to dine and also lye , rare secret chambers also we do in thee clearly spy . 5 each attribute is as a room whither thy saints do go by precious acts of faith , and then nothing they fear below . 6 another house , thô stately 't is , it may be batter'd down ; but thou art such a house , o lord , that can't be overthrown . 7 hast then away to your abode , let all with speed hast home , for dreadful storms you may expect will very quickly come . the third part. chambers of safety . 1 o come , o come , gods people all , with speed hast ye away , enter your chambers great and small , no longer do you stay : 2 for god , the mighty god above , is rising out of 's place , and will the hills and mountains move , and vengeance pour apace . 3 there is a way found out that ye may be secured , when sinners shall consumed be who basely are misled . 4 doth it not thunder afar off , it lightens also sore : o tremble all , and do not scoff , for hark 't is more and more . 5 children get home , and do not stay , hast to your dwelling place ; for if you make the least delay , then sad may be your case . 6 all who abroad or in the fields do foolishly remain , they may as the egyptians were , be ruined and slain . isa . 26.20 . a storm a coming . 1 o quake ye who most guilty are , who love and live in sin ; for god will suddenly break forth , as usual hath not been . 2 but sing ye saints , and joyfull be , christs kingdom does draw near , do you leave all iniquity , and nothing do you fear . 3 the shaking times that are at hand , will bring great babel down : and then will god save this our land , and saints with blessings crown . 4 therefore if ye in christ are found to every duty led , and have your hearts sincere and sound , look up , lift up your head . 5 for your redemption does draw near , gods praises sing therefore : unto his call do you adhere , then sing for evermore . hymn 4. god a husbandman . joh. 15.1 . god compared to a husbandman . 1 rich husbandmen have house and land both moist and also dry , god o're the earth hath the command , and true propriety . 2 the beasts of th' field and fowls of th' air , with silver , and the gold is all the lords , yea , and what else our eyes can here behold . 3 he may give it to whom he will , and then take it away : he makes men rich , and makes them poor , and none dare him gain-say . 4 some ground he plows and sows it then with choice and precious seeds ; whilst other ground does barren lie , eat up and spoil'd with weeds . 5 and who shall say what doest thou , he may do what he will ; all are thine own , what e're thou dost , yet thou art righteous still . the second part. 1 a husbandman knows very well , his ground will barren be , unless it is well manured , no profit he can see . 2 even so unless the fallow ground of thy base wicked heart be broken up , it will be found that thou most barren art . 3 a husbandman does spare no cost , nor grudge at his great pains , that so he may his ground make good , when he his end obtains . 4 so god likewise thinks nought too much who does great cost bestow on souls of men , when they prove such who forth his glory show . 5 a husbandman his trees doth prune , more fruitful them to make , but branches that unfruitful be , such off the trees does take . 6 and thus doth god by all those men who by profession are in jesus christ , who barren prove , them long he will not spare . 7 but such that fruitful branches be , he purges every one , and abundantly shall they bring forth , before that he has done . 8 as god doth sow , so he likewise doth cause the rain to fall , that so his vineyard flourish may , and 's trees be fruitful all . 9 which other husbandmen can't do , nor can they change the soyl ; but god can make mens hearts most good which naturally were vile . 10 all praise to him therefore let 's give , and set his glory forth , and fruitfully unto him live , whilst we do live on earth . hymn 5. god the chief builder . heb. 3.4 . god the chief builder . 1 he that did build all things is god , 't is he and he alone that made the world , and all things in 't , praise ye the holy one. 2 and he laid the foundation sure of th' earth and heaven too , which long have been , and still endure , will put them down also . 3 't is he that built his glorious church , and laid the corner stone , in all the earth there is none such , o praise the holy one. 4 with precious stones he hath it built , yea , living ones they are , and by his spirit so compact , 't is far beyond compare . 5 the timber , and the stones by him were squared curiously , that all the buildings in the world , with this cannot come nigh . 6 the matter and the form also , did he alone ordain , no alteration must be made , upon eternal pain . 7 all other builders servants have to labour with their hands ; who according to the pattern act , and just as he commands . 8 so ministers god does imploy , who must the pattern know , and if they alter any thing , they do their folly show . 9 the rule it is gods holy word , would you the pattern view , 't is the first church the lord did build , as th' apostles acts do shew . the second part. 1 nothing but precious stones must be on the foundation plac'd , by such who wood or stubble build this fabrick is disgrac'd . 2 and they will suffer loss thereby when it comes to be try'd , because such stuff cannot endure , their work will not abide . 3 then see all ye who are call'd saints , that you are precious gold , i mean sincere and godly ones , whom god loves to behold . 4 and see that you his building are , and in you he does dwell , if in you he has no abode , down you must go to hell. hymn 6. god a man of war. exod. 15.3 . god a man of war. 1 god is a man of war , and he has many armies , who almighty are in strength , therefore down shall his foes all go . 2 the enemies who do ingage against this man of war , are all infernal pow'rs below , and such who wicked are . 3 god is a warriour just and good , and mighty skill he hath , before him never any stood in hell , much less on earth . 4 't is for his glory he does take the sword into his hand , and wo to such who head do make against his dread command . 5 in war he is most terrible , if he sets in array , the battel once against his foes , they 'll soon melt all away . 6 he 'll make the earth to tremble when he does gird on his sword , and cause all proud and haughty men to fall at his own word . 6 if he the trumpet once does sound , and like a lion roar , the wicked he will all confound , and vengeance on them pour . 8 an armory and weapons too of indignation hath , with fire and smoke , and hail also , he soon can spoil the earth . 9 if man provoke him to arise , and stir up jealousy , he like a travailling woman will break forth , and loudly cry . 10 a banner he hath to display , a white flag he puts out , to see if sinners will submit , whose courage seems so stout . 11 if they will not lay down their arms , and with him make their peace , then let them tremble , they shall see incensed wrath increase . 12 and out his bloody flag will go , no quarter will he give , but down they fall both great and small , and vengeance shall receive . the second part. 1 wo , wo to all ungodly ones , who are his bitter foes ; but happy are all friends of his , and such who with him close . 2 fear not , ye saints , this man of war is always on your side , and in your quarrel he 'll appear , and equally divide 3 to every man his own just right , and sion's cause he 'll plead , and will destroy the cursed whore that long has flourished . 4 put hark again , for you must know , god's patience near is gone , a warning piece he has let off , the battel is begun . 5 o sing , ye saints , god is come forth , an alarm he does sound , the trumpets blow , and it is heard in every quarter round . 6 the beast and cursed babylon , amazed are to hear what god in england late has done , but stranger things draw near . 7 god forth is coming with a shout , sing praises , sing praises , he will all his enemies rout , and good mens hope it raises . hymn 7. god a strong tower. 1 thou art , o lord , a tower strong , and refuge for the poor , and that we might all hide in thee , hast opened a door . 2 christ is the door that does let us into this tower , where we may be safe , and we all know no other door is there . 3 our defence is in the lord , the high and lofty one , and in thee we most safe shall be , till all the trouble 's gone . 4 thou art our shield and hiding place to thee we haste away , fore-seeing dangers very nigh , dare now no longer stay . 5 in thee is safety , if we fly , our tower is so strong , we fear no siege , no mines can hurt , nor do our tower wrong . 6 nor can we starve whilst here we ly , thy stores cannot be spent , in thee is bread , and all supply , no ways can foes invent 7 to take our fort , we fear no bombs nor cannon though they roar , but from our tower the cruel foes to pieces shall be tore . the second part. 1 we in this tower venture may all that to us is dear , nought can exceed our precious souls , let them be lodged there . 2 strong parties garrison within , who oft make sallies out ; and one of them can in a night a mighty army rout . 3 an hundred eighty thousand men , did one of these destroy , of cursed foes who did strive then , gods israel to annoy . 4 a tower strong is compass'd round with a thick mighty wall , for to keep off such foes who do pell-mell upon it fall . 5 for bulwarks god salvation hath appointed for the poor , and he a wall of fire is round about us evermore . 6 can such who in this tower are , be any time afraid , all such who know the strength of it , can never be dismaid . 7 take up your lodging then within , haste quickly , don't delay , cast off base habits , leave your sin , christ jesus is the way . 8 those who would enter into it , and not by the right door , will see themselves without the walls , before this day is o're . hymn 8. god compared to a giant . job 16.14 he runneth upon me like a giant . 1 a giant is a man of strength , both fierce and swift also , when like a giant god appears , he is provok'd we know , 2 by our great sins which grievous are in his most blessed sight , on us therefore as giants do , does he break forth with might . 3 as if he would to pieces tear such , whom his soul doth love , yet in his heart affections dear , toward us then does move . 4 't is to convince our souls of sin , and us to humble too , and fit us for some glorious work he has for us to do . 5 and crucifie us to the world , and to each earthly thing , that we might see from him alone , our chiefest joy does spring . 6 to exercise our graces too , this is another end , that they might their great lustre show , for this does tryals send . 7 and satan might be silenced , who does gods jobs accuse , from hence , as you have heard and read , god thus his saints does use . 8 and that examples god might have of patience , to sustain some others of his children , who may meet with such like pain . 9 then do not mourn , ye godly ones , when on you god does run , he pities you , and hears your moans , in mercy will return 10 again to you , and you shall see his sweet and lovely face ; therefore sing ye his praises forth , and prize his glorious grace . hymn 9. god compared to a potter . rom. 9.21 . hath not the potter power over the clay ? 1 a potter does prepare his clay , then does the vessel make , so thou prepares thy work , o lord , which thou dost undertake . 2 the earth thou didst , o lord , form first , of which we formed were , thou didst project also before , what image we should bear . 3 a potter divers vessels makes , vvhich of different sizes are , some of one form , and others do another fashion bare . 4 so thou hast different vessels too , some noble and some base , some curiously are wrought within , adorned with thy grace . 5 some for honour , and some likewise they for dishonour be , but who shall to the potter say , vvhy is this done by thee ? 6 mayst thou not like the potter do vvhat seems good in thy sight ? thou mayst give grace , or it deny , yet all thou dost is right . 7 o let us then such vessels be , most lovely to behold , and gloriously to shine within , being covered o're with gold. 8 that we thy praises may set forth , as being all new made : once we were marr'd , but never more let our rare beauty fade . 9 and we will sing to thee , o lord , and raise thy name on high , for we shall glorious vessels be to all eternity . hymn 10. god like a lion. hos . 5.14 . god compared to a lion. 1 i will like to a lion be , i 'le tear and will devour , thus dost thou say , o holy one , to shew thy wrathful pow'r 2 against the wicked , who provoke thee grievously each day , when patience does to fury turn , thou 'lt sweep them all away . 3 who can the prey deliver from a hungry lion ? so vvho is 't can save or rescue such thou sayst thou willt o're throw ? 4 a lion when enrag'd is fierce , and all before him fly , so at thy frowns and dreadful wrath , how will the wicked cry ! 5 vvhen once the lion's heard to roar , the beasts of th' forest quake , so when thou dost in wrath arise , sad tremblings thou wilt make . 6 but if before a lion one himself does prostrate lie the lion will not touch his life , but leave him , and pass by . 7 so thou , o lord , wilt such forgive , vvho do themselves submit , and by repentance humbly lie prostrate at thy seet . 8 the lion does sometimes couch down , as if asleep he lay , but soon does rise with wrathful frowns , as greedy of his prey . 9 and thus , o lord , thou seem'st to sleep , and wicked men don't fear , but as a lion wilt rouze up , and them to pieces tear . 10 then happy you for whom christ made with god a lasting peace , 't is you may sing , for still you 'll find your comforts shall increase . hymn 11. god like a moth. hos 5.12 . i will be a moth to ephraim . 1 moths secretly do seize and eat , and spoil fair garments quite ; so many times thy judgments are hid from most peoples sight . 2 moths often spoil things rich and rare , as well as of small worth , so thou , o lord , wilt neither spare the poor nor rich of th' earth : 3 all are alike , o lord , to thee , if wrath on them do seize , unsensibly thou canst ; them spoil like moths , if thou dost please . 4 a moth does eat things by degrees , a little now and then ; so gradually thou dost destroy sometimes vile wicked men . 5 thou like a moth , art sometimes lord , in councels princes trust , who plots of enemies can't see till out they fiercely burst . 6 and likewise in estates of men thou as a moth does come , their hopes are great , and much earn they , but bring but little home . 7 thou dost it blast , and it consumes , because they don 't it use to righteous ends , but basely it to their own lusts abuse . 8 strength thus oft-times does wast away in soul and body too , and treasures of nations decay , tho few that mind it do . 9 take heed ye saints of private sins , lest god does secretly bring judgments on you till he hath consum'd you utterly . hymn 12. god cries like a trav . wom. isa . 42.14 . now will i cry like a travailing woman . 1 like as a woman travailing does cry out in her pain , so thou dost say lord thou wilt do , to pour forth wrath amain . 2 thy patience and sweet lenity is almost gone , no doubt , and therefore thou most bitterly wilt quickly now cry out . 3 a woman when her travel comes from crying can't refrain , so thou wilt cry for sions sake like her in grievous pain . 4 a woman in her travel strives her child for to bring forth , so thou deliverance for thy church wilt work throughout the earth . 5 afflicted thou dost seem to be for thy poor sions sake , and therefore on her enemies dread vengeance thou wilt take . 6 when pangs do on a woman seize , deliverance is near . so of thy foes thou soon wilt ease thy self it does appear . 7 behold , ye saints , gods love to you , and sing his glorious praise , your enemy he will o'rethrow , and that in these last dayes . hymn 13. god a consuming fire . heb. 12.29 . for our god is a consuming fire . 1 a consuming fire dismal is , and terrible to see , so is that wrath of thine , o lord , if kindled once it be . 2 before thy indignation fierce , what mortal soul can stand ? thy wrath is poured out like fire , which none can countermand . 3 the mountains are thrown down by thee , thy wrath doth fiercely burn , and all before thee , thou lord wilt to ashes quickly turn . 4 fire breaks forth sometimes we see , when men are not aware , so shall thy wrath surprize the earth when men secure are . 5 like to the writing with the hand on proud belshazzar's wall , so when thou dost give the command , sinners shall tremble all . 6 fire breaks forth oft times i' th' night , when men are fast asleep , which does poor people strangely fright , and sorrows on them heap . 7 so in the night of ignorance , whilst men lye on their beds , they hear the cry of fire , fire , just burning o're their heads . the second part. 1 a fire also consumes amain , it famous cities spoyl ; so thou wilt desolations make of sinners who are vile . 2 can stubble stand before fierce flames , and not consumed be ? then may proud wicked ones likewise secure themselves from thee . 3 none can abide thy dreadful wrath , there is no way to fly ; for thou wilt them destroy , o god , as stubble fully dry . 4 some fires may be quenched quite , but thine will always burn ; thy wrath , o lord , eternal is , it never will be gone . 5 fire torments most cruelly such who into 't are cast ; so will thy wrath all enemies , which they shall feel at last . 6 tremble , you vile and wicked ones , consider what you do ; on you this fire soon shall seize , and burn for ever too . 7 but all ye saints rejoyce and sing , god is to you , ye see , a fire to warm , and to give light , by which you quickn'd be . 8 ah! happy such behold therefore the difference between a wicked and a godly man , and praise the lord agen . hymn 14. everlasting arms. deut. 33.27 . vnderneath are the everlasting arms. 1 thou art our arm of help , o god shall we thy mercy see ? an arm stretch'd out of the thick cloud , to strenghen such as we . 2 how usefull is an arm to us , the body to defend ? so is thy love and power , lord , on which we do depend . 3 the arm bears up and does support such who most feeble be ; thy weak and feeble saints also , are , lord , born up by thee . 4 the arm the body does protect , and save it from all harms ; so thou dost us defend and save by thy almighty arms. 5 we with our arms embrace our friend , and hug such we do love ; we by thine arms of power and grace embrac'd are from above . 6 thy arm , o lord is very strong , the vilest soul can'st save ▪ not shortned , but very long , thy help let sinners have . 7 wo , wo to them , this arm of thine in wrath is laid upon ; but happy such who it upholds , thrice happy such a one . 8 remember saints when you are low , whose arms are under you ; and sing god's praise continually , who will salvation show . hymn 15. god a sun and shield . psal . 84.11 . the lord god is a sun and a shield .. 1 the lord he is our sun and shield , our buckler and safeguard ; and hence we stand , and will not yield , though enemies press hard . 2 like as a shield the blow keeps off the enemy lays on ; so thou keeps off all hurt from us , and saves us every one . 3 let foes strike at us as they please , on the head , or the heart ; this precious shield which we do use , secureth every part . 4 from sin , from satan , and the world , no dart we need to fear ; since thou art such a shield to us , o god , and saviour dear . 5 our shield , and our great reward , to thee all praise be given ; who wilt thy saving-help afford , until we come to heaven . hymn 16. god a refuge . psal . 46.1 . god is our refuge . 1 o holy and eternal one , thou art a refuge sure ; help us to fly to thee alone , whose mercies do endure . 2 a refuge strong thou art , o lord , help us to fly to thee : shall we take hold of thy blest word , and safe for ever be ? 3 o lord we bless and praise thy name , there is a refuge found ; for us who are pursued hard , this is a joyful sound . 4 o souls , then see with speed we pray to jesus christ to fly , lest th' avenger , through delay , o retake you , and you die . 5 the way is easie to find out , all stumbling blocks are gone ; o haste with speed , and look about , dangers are coming on . 6 god like a refuge does give ease , and fortifie the mind ; when horror does on others seize , security we find . 7 this refuge never will us fail , all others will not do ; god never will leave us so frail , but present help will shew . 8 of every sin let us get clear , yea , freedom from each guilt ; to christ by faith let us adhere , to wash away all filth . the second part. 1 o lord to thee , to thee we fly , a dismal day 's at hand ; but if we leave iniquity , in safety shall we stand . 2 under thy wings with speed we pray hide us , lord , every one ; then safe shall we be day and night , till all the trouble 's gone . 3 and we will thy praises sing forth , and lift thy name on high ; and also triumph on earth , whilst others howl and cry . 4 all glory unto god , that we have such a hiding-place ; always shall we rejoyce in thee , when we behold thy face . part ii. sacred hymns to the praise of jesus christ : in which his transcending excellencies are set forth . hymn 17. christ a mediator . heb. 12.24 . to jesus the mediator of the new govenant . 1 a breach most fore there was between poor sinners , lord , and thee ; before the fall nought then was seen but perfect amity . 2 but man , by breaking thy just law , is now become thy foe ; and as thou dost him loath and hate , so he doth thee also . 3 the carnal mind is enmity against the holy god ; and in us all ( lord ) naturally like enmity abode . 4 but thou in mercy and great love , through wisdom infinite , hast found a way wrath to remove , and sinners to unite 5 unto thy self in lasting bonds of precious grace and peace , 't is done by christ , our blessed lord , in him thy wrath does cease . 6 he is that days-man who lays hold on both , that so he might thee reconcile unto our souls , and us to thee unite . 7 he brings thee , lord , down unto us , and carries us to thee ; and thus is he dear and precious , yea , all in all is he . second part. 1 thy honour in each attribute he sought to glorifie ; yet did his undertakings suit our wants all to supply . 2 in ev'ry thing to such degree due glory thou dost gain ; and we relief unto the full through him , lord , do obtain . 3 in him justice and mercy meet , and gloriously do shine ; both equally in splendour fit , as both alike divine . 4 as mediator he was , lord , exactly qualify'd ; most wise and just , yet merciful , that so he might divide 5 an equal part in a right way unto each party , so god might be just , yet justifie , and pardon sinners too . 6 to god he is a friend most dear , nay , of so near a-kin , his express image he does bear , yet we may say agen , 7 to us he is related too , our nature he did take ; from hence he knew well what would do , an equal peace to make . third part. 1 lord , thou wast the offended one , whom we had grieved sore ; thou chose christ to this work alone , and cancell'd the old score . 2 in him thy soul well pleased is , who did thy wrath appease ; 't is he who reconciles us too , and does our barthens ease . 3 such who accept of terms of peace , as offered they be by jesus christ , the breach will cease between that soul and thee . 4 but if the terms refused are , there will be no appeal allowed such at the last day , they must thy vengeance feel . 5 come in , ye sinners , then with speed , o see to him you fly ! for he to you his hand must lend , to slay that enmity 6 that 's in your heart 's which change he must , if ever you receive those terms which are agreed on , our precious souls to save . hymn 18. christ a surety . heb. 7.22 . so much was jesus made surety of a better testament . 1 we once , o lord , concerned were in a commerce with thee ; before we fell , no need was there of any surety . 2 but we run out , and wasted all , which was a mighty store ; and , ah ! our credit is so gone , thou wilt trust us no more . 3 unless 't is so , a surety's found , we must in prison lye ; and bear thy dreadful wrath , o god , unto eternity . 4 christ therefore , lord , thou didst find out , no friend had we to bring ; all good therefore which we receive , doth from thy bowels spring . 5 ah! he this work did undertake , and hands for us did strike ; and such a surety , o lord , for us o thou didst like . 6 who faithful was , and able too , even all our debts to pay ; and all our sins thy word does show upon him thou didst lay . 7 unto thy blessed covenant ah! he did put his hand ; and in our stead laid down his life , as thou gav'st him command . 8 't was thou lord christ who in our room to th' father didst engage to satisfie his justice , and his wrath for to asswage . 9 o what great love and grace is here thou knowest very well ; thou must pay all , and our sins bear , which would sink us to hell. hymn 19. christ our surety . the second part , set after the sacrament . 1 but thou wast able to sustain that heavy weight of sin ; and for our souls didst life obtain , and righteousness bring in . 2 't was from the worth and dignity which in thy person lay , thou didst god's justice satisfie , and all our debts defray . 3 thou being god as well as man , thy merits have such worth , as a compensation full to make , and liberty bring forth , 4 for us who did in prison lye , being bound with cruel bonds , which none could loose assuredly , but thy own blessed hands . 5 by that one single payment , lord , laid down when thou didst die , relief to us thou dost afford , who dead in sin did lye . 6 for as poor debtors we were all , so criminals were too ; and death deserved great and small , condemn'd in law also . 7 and thou as surety for us , gav'st up thy self to die ; and in our stead , lord , thou didst thus god's justice satisfie . the third part. 1 and now the covenant stands sure in christ's most blessed hands ; all good for us he did procure , which in him firmly stands . 2 and thus he did engage for those that given to him are ; and therefore all that god hath chose shall crowns of glory wear . 3 what grace and favour now is this , that christ the just should die , that we unjust and guilty ones might live eternally . 4 let men take heed how they despise such soveraign grace and love , ' cause 't is mysterious in their eyes , and also far above 5 depraved reason to conceive , that such who guilty be , should by another's righteousness from sin and guilt be free , 6 all praise and glory unto god , and to the son therefore ; and to the holy ghost let us sing praise for evermore . hymn 20. the glorious bridegroom . matth. 25.6 . christ the bridegroom of o●● souls . 1 thou mighty king , whose glories shin● a secret didst disclose unto that blessed son of thine , which was for to dispose 2 of him , in a sweet marriage state , and unto him likewise all things about it didst relate , who quickly cast his eyes 3 upon our souls , for we were those with whom he fell in love ; and whom for him the father chose , who nothing had to move 4 his dear affections , for alas ! we loathsom were to see ; and were in a most dismal case through our iniquity . 5 but yet thy love it was so great , a journey didst thou take from heav'n to earth , that so thou might● a marriage with us make . but ah ! what didst thou suffer first before this could be done ; or we were cast , lord , for our lives , and condemn'd every one . and thou couldst never us obtain , nor with us marriage make , unless to free us from that pain didst die , lord , for our sake . and this thou didst most readily , all praise unto thy name ; we purchas'd were with thy dear blood , and so thine own became . the second part. the glorious bridegroom . o what a choice , lord , hast thou made ! are such vile ones as we ●nto thy lovely bosom laid , and joyned unto thee ? are we espous'd to such a prince , the king of heav'n and earth ? who has o're all preheminence , whose glories thus shine forth . angelick nature didst pass by , and set thy tender heart on such as we : o let us cry , thou lovely , lovely art . 4 yet ah ! how long was it before thou couldst make us to yield ? we were so dark , but now , o lord , thou , thou hast won the field . 5 let us our selves give up to thee , as overcome with love ; and comfort us continually with cordials from above . 6 ah! at this door our joys come in , this is the blessed spring of all true good ; for having thee , we have , lord , ev'ry thing . 7 and if communion we enjoy , and find thy comfort sweet , our souls shall sing , and raise thy praise , whilst we lye at thy feet . the third part. the praise of the sacred bridegroom . 1 praise in the highest , joys betide these sacred lovers dear ; the holy bridegroom and his bride most glorious do appear . 2 let heaven above be fill'd with songs who see how they do shine on eath beneath , let all mens tongues sing forth his praise divine . 3 if sullen man refuse to speak , ( since heaven and earth combine , ) let rocks and stones their silence break , and sing his praise divine . 4 ah! 't was this sacred bridal knot to tye thou didst design ; o let such love ne're be forgot , such sacred love of thine . 5 ye holy seraphims above , o haste and come away , who do admire jesus love , sing ye his praise each day . 6 with saints on earth your joys divide , with speed o do ye come ; earth ne're produc'd so fair a bride , nor heaven a bridegroom . 7 whose feet are like to burning brass , whose eyes a flaming fire ; who bringeth mighty things to pass , sing to him , him admire . the fourth part. 1 our hearts the praises must express of juda's glorious lion ; the sweet and fragrant flower of jesus the blessed king of zion . 2 to him that on the throne doth sit , oh 't is his praise alone that we will sing : o it is fit we praise the holy one. 3 our hearts and tongues should all rejoyc● ( angels in consort sing ) aloud with a melodious voice , praise ye our glorious king ; 4 whose head is whiter than the snow that 's driven with the wind ; whose visage like a flame doth show , and doth all things confin'd . 5 and yet he unconfined is , o magnifie him alone ; what lover is there like to this , sing praise to th' holy one. 6 let 's raise his name who hath reveal'd his sweet eternal love ; who by his stripes our souls hath heal'd now is enthron'd above . 7 let trumps of praise ascend on high , let them be loudly blown ; so that an eccho pierce the skie of praise to th' three in one. the fifth part. 1 if saints neglect this duty should , or to sing be averse ; sure rugged rocks and mountains would god's praises soon reherse . 2 the twinkling stars that day and night do their long circuits run : the moon too in her monthly flight , also the glorious sun. 3 all these do through the universe god's blessed praise make known ; how can the saints be then averse , to sing to th' holy one. 4 let every saint on earth rejoyce , o therefore let them msing , since christ hath made them his sweet choice , let them praise their dear king. 5 especially all you who be filled with joy , raptur'd in bliss ; who can say , my beloved's mine , and i am also his . sing this as the hundredth psalm . hail glor'ous prince , the precious air eccho's praise to th' illustrious pair ! let no dark clouds of night obscure this blessed day , but thus endure : let mortals now in consort sing anthems to th' eternal king : nor frost , nor scorching heat of june , ne're put thy singers out of tune . hail glorious prince , whose matchless love brought thee from thy high throne above to court thy spouse in a poor dress , yet was thy glory ne're the less : though thou wast treated with disdain , yet angels waited on thy train ; shepherds thy joyful welcom sing , and wise men do their oblations bring blessed espousals our freedom bought , a match that our redemption wrought . hail glorious spouse , blessed in him that crowns thee with heav'ns diadem behold an unparallel'd story , a slave advanc'd to lasting glory ; a virgin fetter'd in her sin , once vile , but now glorious within ; from base estate , a queen of honour , and peerless beauty put upon her : since words can't do 't ( conceptions weak ) our joys in extasies let 's speak . christ the image of the father . heb. 1.3 . who is the express image of his person . 1 in thee the father shines most clear , and such who do thee see , the father may behold likewise his known , o lord , by thee . 2 thou dost him clearly represent unto our very sight , whose express image , lord , thou art most glorious and bright . 3 such whom the father never saw , to them thou dost him show ; all his perfections are in thee , what further would we know ? 4 thou dost , lord , represent to us god , whom we cannot see ; he dwells in light inaccessible , which can't approached be . 5 thou brings him to our minds and sight , whereby we may conceive of his eternal glory bright , and clearer knowledge have 6 of him , and also him adore in thee , and by thee too ; but after all we must confess we little see or know . 7 all praise and glory unto god , and christ , in whom doth shine all glories which the father hath , most sacred and divine . hymn 22. the soul physician . mat. 9.12 . they that are whole , need not a physician , but they that are sick . 1 thou , lord , the good physician art , who knowest very well all the diseases of our heart , and also hast such skill , 2 that thou dost know what 't is likewise will ease us of our pain ; nay , perfectly so cure us , we sick shan't be again . 3 and thou wast authorized too , the father licens'd thee ; and did appoint thee to this work , physician of souls to be . 4 and thou approved hast been oft ; the works which thou didst do , did witness bear to thy great skill , authority also . 5 thou know'st our constitution sins , and from whence they proceed ; the cause of each disease within , and how we may be freed 6 from the curst plague , contagion great that reigns in every part ; no member's free , nor faculty , but rages most i' th' heart . 7 there , there the cursed venom lyes , but thou canst fetch it out ; and make a perfect cure too , of this we have no doubt . the second part. 1 but it is true , no medicin's found which , lord , can do us good , so as to make us whole and sound , but our physician 's blood ; 2 and therefore thou didst pour it forth ; thy precious blood was shed , that we might it apply by faith , and also be cured . 3 for all our hearts , lord , naturally so hard and stony are , till softned with thy blood , we see they can't thy image bear . 4 nought will dissolve the adamant and flinty heart we know , but precious blood which from thy wounds most plenteously did flow . 5 but such who never sick were made , or did their sickness see , are never like thy help to have , nor cure find of thee . 6 thou first does make us see our sin , and then when we do cry , thy oyl and wine thou dost put in , which heals us presently . 7 but some don't love to feel the pain , but would slight healed be , and have their sores but skinned o're , such souls are left by thee . 8 for each dead member off must go , right eyes be pulled out ; or else the soul and body too shall go to hell no doubt . the third part. 1 thou all physicians dost excell , they can't all persons cure ; but there is none but thou canst heal , yea , heal o lord for ever . 2 they do it likewise for their gain , but thou dost all in love ; and poor wast made for us , o lord , who rich was once above . 3 to make us sound and whole at heart , and heal our souls for ever , thou didst with all thy riches part , and grievous pains endure . 4 the dead to life they cannot raise , but this , lord , thou dost do ; and hadst not thou , lord , qaickned us , we had been lost we know . 5 they cannot bless physick they give , neither know the success ; but all that means which does us good , lord , thou to us dost bless . the fourth part. 1 other physicians men send to , we did not send for thee ; but freely didst thou come to us , that we might healed be . 2 o let us then love thee , o lord , and let poor sinners cry , and come to thee , thou wilt them heal , and cure presently . 3 but let them not the time delay , neither false med'cines use , which may perhaps through a mistake seem to afford some ease . 4 and since , lord , thou hast heal'd our souls , and cured hast each sore , let 's sing thy praise , with all in us praise thee for evermore . hymn 23. christ the glorious testator . heb. 9.16 . for where a testament is , there must also of necessity be the death of the testator . 1 lord christ , thou the testator art of the new testament ; and hadst much goods to give away , thou to this end was sent : 2 and full of thoughts thou wast also know how of them to dispose ; but some there were which thou didst thy father long had chose 3 to be the only legatees who unto thee were dear ; and unto them thou didst bequeath all things that thou hadst here 4 below on earth , and all above ; they heirs are made indeed of all the riches of both worlds , what more , lord , can we need ? 5 all things were given unto thee , thou art thy fathers heir ; and we with thee joynt-heirs are too , so much beloved are . 6 the time drew near that thou must die , and die thou didst likewise ; but first didst make thy will , o lord , which in thy gospel lyes . 7 and that is thy last testament , for thou wilt make no more ; and by thy blood confirm'd it is , and that , lord , o're and o're . 8 and for a sign the sacraments thou didst likewise ordain , that we might see thy true intent , and never doubt again . the second part. 1 the former will didst disannull ; for it was weak we see , since nothing perfect it could make , 't was took away by thee . 2 thou the testator being dead , ( yet didst revive again , ) thy will must not be altered , upon eternal pain . 3 each precept as by thee 't is left , with care we must observe ; and from thy will and testament we lord , must , never swerve . 4 if angels should this thing attempt , they cursed then must be ; let men then tremble who have done this great iniquity . nothing must added be thereto , nor nothing from it took ; then wo to such ; what will they do , who have thy word forsook ? 6 and thy last will and testament gives right and title too unto thy saints of all grace here , and glory , lord , also . 7 like a testator , thou hast nam'd the persons who shall have the great possession that 's above , or who 't is thou wilt save . 8 they are all such whom god did give , dear saviour unto thee ; who shall in time on thee believe , yea , and new creatures be . 9 o then let 's see if we are such , and sweetly let us sing ; for who is able to conceive what comfort hence does spring . hymn 24. christ as a hart. cant. 2.9 . my beloved is like a roe , or young hart. 1 like as a hart has a quick sight , so thou art quick to see ; all wants that do attend thy saints , lye open unto thee . 2 their dangers too thou dost perceive all things before thee lye ; and help from thee we all shall have , and that most speedily . 3 and like a hart art quick to hear , although we do but groan ; the smallest sigh comes up to thee , it pierces does thy throne . 4 thou loving art unto thy spouse , thou dost exceed the hind ; most dearly dost thou tender her , and bear her in thy mind . 5 and as a hart is swift to run , and can the mountains climb ; so thou art swift to help thy saints , and all wilt in good time . 6 no opposition men can make , or greatest difficulty can thee obstruct ; for they relief shall have most speedily . 7 let 's therefore sing , and also say , be thou like a young hart ; o haste , dear saviour , come away , thy blessing to impart . hymn 25. christ the only door . joh. 10.9 . i am the door . 1 a way is found to happiness , heaven is a lovely place ; thou art the door , o lord , alone through thee we see god's face . 2 all good lyes hid in god above , like to a house of store ; and such who would go in and eat , must enter by this door . 3 all true men enter the right way , they at the door go in ; no pardon , peace , but 't is by thee , nor cleansing from our sin . 4 we in thy church ought all to dwell , bring in more souls and more by thy example , doctrine too , thou art the only door . 5 all praise and glory unto god let us now sing again ; for shewing to us the right door , and bringing of us in . hymn 26. christ god's servant . isa . 41.1 . behold my servant , &c. 1 lord christ , thou like a servant wast , whilst thou did here remain ; such hard work was allotted thee , as put thee to great pain . 2 't was hard work to redeem thy church , thou sweat'st great drops of blood ; never did any man sweat such , 't was only for our good . 3 hard work it was to war and fight against those cruel foes , which sought our ruin day and night , but thou layest on such blows , 4 that all infernal spirits yield , sin , world and death also thou hast o'recome , and won the field , this does thy power show . 5 't was hard to die , that was thy work , and more must yet be done ; thy temple build , and vineyard plant , fell to thy lot alone . 6 servants are of inferiour rank , thou didst thy self deny , and didst not reputation seek , 't was great humility 6 vvhich thou was pleased then to show ; thy fathers honour sought , and unto him great honour too thou by thy work hast brought . the second part. 1 't was not to do thy will alone , but his who did thee send ; in ev'ry thing , o holy one , thou didest condescend . 2 thou hast to wages a just right , as other servants have ; hence crowned art with glory bright , and more than that dost crave , 3 the souls of all thine own elect thy wages are also ; vvith grace they must be all bedeck't , and crown'd they shall be too . 4 the heathen's thine inheritance , possession thou must have of all the earth , in god's good time the same thou shalt receive . 5 because thou didst thy soul pour forth , god to thee will divide a portion with th' kings o' th' earth , to bring down all their pride . 6 they at thy feet their crowns shall lay ; and to thee bend their knees ; the scepter thou alone shalt sway , and chop down all high trees . 7 and though a servant , yet a son , and faithful was and true ; and nothing thou hast left undone , vvhich to thee he did shew . 8 but all things plainly didst declare , even all thy father's will , vvhich in thy word 's left very clear , that we it might fulfill . the third part. 1 o let us now learn of thee , lord , and be of the same mind ; and humble servants all become , then shall we comfort find : 2 and of thy service never be asham'd ; for if we are , thy face with comfort shall not see , but wrathful frowns must bear . 3. thou in thy father's house , o lord , for ever dost abide ; we from thy lips must take god's law , the glory not divide 4 betwixt thy self and moses , who is turned out of door ; ah! him we must not hearken to , but to thee evermore . 5 this let us do with greatest care , since thou so faithful art ; and every thing hast left so clear to every thinking heart . 6 thy praises therefore we will sing , and set thy glory forth , vvho though a servant , yet art king , yea , king of heaven and earth . hymn 27. christ a glorious king. rev. 7.14 . he is king of kings , &c. 1 thou art a king in dignity , and of most noble birth , descended from the lord most high , the god of heaven and earth . 2 and thou also proclaimed art by men and angels too , to be the only potentate before whom all must bow . 3 god's spirit did thee king anoint , to reign for evermore ; and to this office thee appoint , when out god did it pour 4 abundantly , to such degree that none before thee had ; and like a king with sovereignty , lord jesus thou art clad . 5 all power unto thee is given as mediator , so that all on earth and heaven must yield all obedience to . 6 thou hast thy laws , and 't is by them we must be rul'd alway ; and such who will not own thee king , thou wilt destroy one day . 7 adore , and see ye reverence him , all ye who live on earth ; obey his laws , saints sing his praise , and set his glory forth . the second part. 1 he 's king of saints and nations too , he in our hearts must reign ; and sway the sceptre there alone , all rebels must be slain . 2 the tyrant sin you must give up to his victorious sword ; least countenance to any lust , none of us must afford . 3 but he a larger kingdom hath ; for he shall soon possess all kingdoms which are thro' the earth , with peace he will them bless . 4 this power to himself he 'll take in spite of earth and hell ; and haughty monarchs he will shake , and tyranny expell . 5 thou , like a king , dost honour give , yea , titles which are high ; for ev'ry subject 's made by thee a prince in dignity . 6 a kingdom too thou hast in store for every one of them ; and they shall reign for evermore , o're such who did contemn 7 these faithful servants who to thee sincerely did adhere ; and they , when thou o lord dost come , shall crowns of glory wear . 8 sing praises therefore , o ye saints , sing praise unto our king ; and make the fame of jesus christ throughout the earth to ring . hymn 28. the lion of the tribe of juda. rev. 5.5 . the lion of the tribe of juda hath prevailed , &c. 1 lord jesus thou art like a lamb , most weak and innocent ; yet like a lion art also to such who don 't repent 2 until the time thou dost awake , and rise up to the prey ; then vengeance on them thou wilt take , and them in wrath wilt slay . 3 thy majesty is full of dread , and with thy awful frown , as lions do , so wilt thou roar , and tear great babel down . 4 a lion is the king of beasts , and also very strong ; that thou art king of all the earth , they all shall know e're long . 5. thou like a lion wilt revenge the injury done to thine ; and righteously retaliate on such who did design 6 the ruin of thy chosen ones , whom they have sadly spoyl'd ; for thou hast heard their bitter groans , whilst foes have them revil'd . 7 therefore ye sinners now submit , that you may favour find ; and throw your selves at jesus feet , to mercy he 's inclin'd . 8 if you before this lion do your selves now prostrate lye ; your great humility do show , you 'll find his clemency . the second part. 1 when th' lion roars all beasts do quake which in the forest be ; when out of sion christ does roar , all tremble will you 'll see . 2 what will become of murtherers , who have destroy'd the earth , when inquisition's made for blood , and thy wrath breaketh forth ? 3 ye saints of his , by faith and prayer do you this lion rouze , to save poor sion , and to tear to pieces all his foes . 4 and now ye wicked wretches all who don 't this lion fear , but think his lamb-like nature 's such , no lion he 'll appear ; 5 you 'll find er'e long his clemency will into fury turn ; and will not then regard your cry , whilst you in hell do burn . 6 but all ye saints rejoyce and sing , this lion's on your side ; 't is for your sakes he will arouze , and soon the prey divide . 7 and i' th ' mean while he able is to save you and defend , and full of bowels is to you , and so will be to th' end . hymn 29. christ our high priest . heb. 7.26 . for such an high priest b● cometh us . 1 thou art a priest , lord christ , we know the father did thee call ; and consecrated thee likewise , 't was he did thee install . 2 into this place and office great thy self to glorifie , ●s our high priest thou didst not seek , lord , 't was not in thine eye : but hadst a lawful call thereto , by him who had the right ●or to confer priesthood on thee , 't was pleasant in his sight . god did thee then anoint also with oyntment all divine ; and priestly robes did put on thee , which gloriously do shine . thy work it was , and thine alone to offer sacrifice ; 't was with thy blood thou didst attone for our iniquities . 6 they daily offerings did bring , but none could wrath appease ; but from thy one sweet offering god's justice thou dost please 7 to such degree that he does cry , he 's pacify'd for ever ; and all that do unto thee fly , they pardon'd are besure . the second part. 1 it is thy lips that knowledge teach ; the law too we must have from thy own mouth , whose words can reach our precious souls to save . 2 thou of vncleanness art to judge , the plague of leprosie , when in the head it does appear , thou knowest perfectly . 3 when sin in the affection 's found , and cursed enmity is in the mind , thou dost pronounce their plague i' th' head to lie . 4 't is thou , lord christ , whose work is thy people all to bless ; which thou dost do by turning them from sin and wickedness . 5 thou blesses them with grace and peac● these blessings are indeed ; those who are blessed , lord by thee , from death and hell are freed . 6 thou , as the high priest did of old , enter'd the holy place ; so thou didst enter heaven it self , fill'd full of precious grace . 7 and 't was by blood thou didst go in , that blood of thine most dear ; and hast attonement made for sin , and therefore dost appear 8 before the throne of god most high , having redemption gain'd , which last will to eternity , such blessing hast obtain'd . the third part. the prayers of saints like a perfume come up to god above ; as being offer'd , lord , by thee , whose incense he doth love . 2 they offered the bodies of beasts , vvhich could not satisfie god's justice , neither could that blood our conscience purifie . 3 and therefore thou ( and once for all ) didst offer up thy blood ; and by that one offering hast thou procur'd our lasting good . 4 no priest hast thou for to succeed , no offering more for sin ; for if we needed any else , thine had not perfect bin , 5 let romish errours then be loath'd , of a successor vain ; let antichrist with shame be cloath'd , who would christ's glory stain . 6 now let us bring true contrite hearts , that is a sacrifice that god through jesus christ does love , and very highly prize : 7 and unto him let 's offer up both prayer and praise each day ; and on the merits of his blood our selves for ever stay . 8 and also to our high priest sing with grace in all our hearts ; whose precious blood is that one spring of all good he imparts . hymn 30. christ the good shepherd . joh. 10.11 . i am the good shepheard . 1 thou art a shepherd , and thy sheep are all most dearly bought ; most safely thou wilt them all keep , the lost ones shall be sought . 2 into green pastures we are led , most blessed lord , by thee ; and there are we most choicely fed , well water'd also be . 3 thy sheep to purchase thou didst die , what shepherd was so good ? none never loved his sheep so , to buy them with his blood. 4 a fold , and a sweet resting-place thou dost also provide , to shadow us from scorching heat , and to refresh our mind . thy voice let 's hear , and follow thee , a stranger 's voice let 's know ; ●nd them forsake , the right way take , where the old flock did go . and to our shepherd we will sing , when we thy mark can see ●n us is set , from thence will spring joy to eternity . hymn 31. christ the way . joh. 14.6 . i am the way . he that would some choice thing attain , or to a place would go ; a way for him some must explain , and he the way must know . 2 we , lord , would find the way to bliss , where does thy father dwell ; no habitation like to his , his favour does excell . 3 how shall we take up our abode in him whom we should love ? how shall we find the way to god , and come to him above ? 4 the way was barr'd up by our sin , another's opened ; thou art the way , by thee must we for evermore be led . 5 by thy sweet life , and by thy death ▪ and by thy doctrine too , thou art the way , none else on earth is there for us to go . the second part. 1 there is no way to god most high , but only lord by thee ; no other name whereby we sav'd , o lord , can ever be . 2 as thou the mediator art , and didst attone for sin ; and thy own merits dost impart , the way in thee is seen . 3 as thou a priest for us didst die , a king o're us to reign ; and as a prophet us to teach , we see the way most plain . 4 the way of pardon and of peace , and to be justify'd ; the way to union with our god , it is by thee who dy'd . 5 if we would have eternal life , thou art the way thereto ; 't is not by our own righteousness , though some that way do go . 6 no 't is by thee , by thee alone , thou art the way , o lord ; 't is by thy merits , on them to rest , thy grace do thou afford . 7 and we thy praises will sing forth , and in the way rejoyce ; nay sing again melodiously with a most chearful voice . the phird part. 1 this is the good old way we know , who ever saved were , 't was in this way they all did go , none else did god prepare . 2 yet 't is a new and living way , prepared 't was by blood ; o walk in it , don't go astray , the way is very good . 3 most safe and easie to the soul who does on christ depend ; and in the way we do each day meet with our dearest friend . 4 sweet company besides also , who do each other love ; for none can in this streight way go , but those born from above . 5 we in the way find all things cheap , our charges all are born ; and other blessings thou dost heap , rouze up and do not mourn . 6 ye drooping souls , you have a guide who never will you leave ; and will defend you on e'ry side , if unto him you cleave . 7 besides you are now almost come unto your journeys end ; behold you are in sight of home , your pace o therefore mend . 8 cast off your loads , o come away , and sing as you do go ; sing praise to christ continually , from whence all blessings flow . hymn 32. christ a rock glorious . 1 cor. 10.4 . and that rock was christ . 1 the rock of ages lord thou art , on thee we do depend ; vpon this rock let us be built , and then let rains descend : 2 let floods rise high , and let storms beat we shall securely stand , whilst others fall , lord , will be great , who build upon the sand. 3 o in this rock let us be hid , and then we will not fear ; though seas do swell , and waves do roar , and dangers great are near . 4 in this sweet rock we honey find , and living waters flow ; this rock likewise does jewels sweat , here 's golden mines also . 5 this rock is high , mount up with speed , you canaan may espy ; if you by faith ascend this rock , to you it will seem nigh . 6 here let us dwell , the shadow 's good for such who weary be ; the hungry soul here may have food , and be from dangers free . 7 then sing ye praise unto your rock , no rock is like to this ; the rock of our salvation great a sanctuary is . 8 do not forsake your rock be sure , o sing continually ; our dwelling place it is secure , praise him that dwells on high . hymn 33. christ the only fountain opened . zech. 13.1 . in that day there shall be a fountain opened , &c. 1 thou art a fountain , holy one , the head of ev'ry spring ; all fulness is in thee alone , to thee we therefore sing . 2 a fountain full of grace and peace , nay it does overflow ; its waters run , and never cease , the like 's not here below . 3 a vent is made , and it does run , and sends its waters forth ; the streams this way and that way turn to water the dry earth . 4 all the low places do receive these waters evermore ; on humble souls who do believe , thou dost thy blessings pour . 5 into these valleys thou dost send thy precious streams amain ; those meadows well are watered , yea , watered again . 6 like as the sun is full of light , and waters fill the sea ; so art thou full of goodness , lord , so is that grace in thee . 7 how many vessels hast thou fill'd since first the fountain run ! and many thousands more wilt fill before that thou hast done ! the second part. 1 all souls of saints that ever were , who did true grace possess , were fill'd by thee , and yet we see there 's ne're a drop the less . 2 great vessels , lord , thy churches be , yet all these thou dost fill ; a gracious measure they all have , according to thy will. 3 a bigger vessel we espy thou empty wi lt anon ; and fill it full of grace likewise before that thou hast done . 4 this vessel , lord , is the whole earth that now abounds with sin ; thou wilt it empty o're a while , and fill it full agen . 5 nay , thou wilt turn it upside down , as some their vessels do ; to empty it of wickedness , which now aboundeth so . 6 and then the earth with knowledge shall as seas with water swell , be filled , lord , and that by thee , as holy writ does tell . 7 and well it is thou hast so much water of life in thee ; for all our vessels empty are , besides they likely be . 8 nor is there any other well our wants for to supply ; we must unto this fountain come , or else our souls will die . third part. 1 all people that on earth do dwell , of● water stand in need ; but none is there to be found out , but what , lord , does proceed 2 from thine own self , and now o well unto thee we will sing ; o mighty sea ! and fountain deep ! and every lasting spring ! 3 with saints of old we 'll sing this song , and say , spring up o well ; and send thy water forth , and now refresh thy israel . 4 here we may wash , and healed be , and cleansed from our sin ; here we may drink who thirsty are , and never thirst agen . 5 o come unto the fountain now ! o haste and come with speed ! behold 't is open , come away , these waters you do need , 6 before the fountain is seal'd up , or god the stream does turn ; o come ye sinners , wash your souls ! see how the waters run ! hymn 34. christ the head of the church . col. 1.18 . he is the head of the body , the church . 1 thou holy son of god most high , 't is thou who art the head of angels , whose great dignity most famously is spread . 2 ye glorious seraphims above , and principalities , most willingly do christ adore , in whom all fulness lyes . 3 thou art the head of human race , the head of every man ; the head too of thy church also , thy glory no tongue can 4 set forth according to thy worth , most great in dignity ; and of such high and noble birth , all beings dost outvie . 5 't is by thy glorious influence the body is sustain'd ; as thou hast the preheminence , thou hast all glories gain'd . 6 each member is supply'd by thee , and held in sacred bonds ; and nourish'd are continually , and under thy commands . 7 the governing part lyes in the head , in it our glory lies ; and if the head be once strook off , the body straitway dies . second part. 1 and since thou livest evermore , from hence also we know thy body and each member shall for ever live also . 2 all praise and glory therefore we ascribe unto our head ; all reverence belongs to thee , by whom we 're governed . 3 but one head can the body have , and if it should have two , it would a frightful monster be , all mortal creatures know . now cursed babel , look thou to 't , and weigh it well therefore ; for since thou hast a new head got , thou art an errant whore. hymn 35. christ the lamb of god. joh. 1.36 . behold the lamb of god. 1 hail , blessed lamb , thou lamb of god , so harmless and so meek ; thy glory great o we would raise , thy honour always seek . 2 no spot nor blemish was in thee , but yet , lord , thou wast fold for a poor price , who 's worth can't be computed nor be told . 3 sold and deliver'd up also into the butchers hands ; who mangled thee inhumanly who heaven and earth commands . 4 a sacrifice thou didst become , thou willing wast to die ; and meekly as a lamb is dumb , thou took'st it patiently . the second part. 1 no lamb so innocent as thou , nor none so lovely are ; and in a bosom thou didst lye , with whom none can compare . 2 the best of all the flock above , the chief of all below : behold him then , and fall in love ye would if you did know 3 the worth of him ▪ and the great need you have of precious food : by faith you must on this lamb feed , and also drink his blood : 4 or else you shall be sure to die , his flesh is meat indeed ; so is his blood : o will you try ? there 's nothing more you need . 5 ye who do eat his flesh shall live , and never shall ye die ; his flesh and blood to you does give , take it then thankfully , 6 and sing unto the holy lamb , sing praises now therefore : o praise him that he hither came ! sing praises evermore . hymn 36. christ the branch . zech. 3.8 . i will bring forth my servant , the branch . zech. 6.12 . he shall grow out of his place , and shall build the temple of the lord. zech. 6.13 . even he shall build the temple of the lord ; and he shall bear the glory , and shall be priest on the throne , &c. 1 a root as god , as man also , a branch here called art ; which does thy humane nature show , to whom god did impart 2 all fulness of the deity it in this branch appears ; most precious fruit we do espy this branch for ever bears . 3 the branch is of the self same kind with the root of the tree ; the self-same nature we do find that abraham's children be of , thou didst take , that so thereby we might assurance have , that every way thou fitted art our precious souls to save . 5 a branch partakes too of the sap which in the root does lye ; so in the virgins womb was fed thy blest humanity . 6 i' th branch or branches of the tree its glory does shine forth ; so 't is in thee that david's race its greatest glory hath . the second part. 1 let hereticks who do deny christ of the virgin took his spotless , pure humanity , ashamed ever look . 2 and let us all stand in amaze , whilst we behold and see how god our humane nature has made one with th' deity . 3 now let us sing unto the man called the branch ; for he shall grow and flourish in such sort that never did a tree . 4 for he upon the throne does sit , and all the glory bear ; and also shall god's temple build , and make its beauty rare . hymn 37. christ a glorious prophet . act. 3.22 . a prophet shall the lord your god raise up unto you . 1 a king , a priest , and prophet too , thou art , o lord indeed ; as mediator art also we such a one did need . 2 thou art god's mouth , to people all god hath in these last days spoken to us , 't is thou dost call , and speak too , many ways . 3 a prophet speaks not of himself , but as inspired ; so god gave thee the commandment , as we have often read . 4 what thou shouldst speak , and what make known , from thee he nothing hid ; by thee to us all things are shown which god commanded did . 5 the prophets did thy kings anoint , so such likewise receive from thee the holy unction do , who truly do believe 6 prophets were to teach gods good word in all uprightness too ; so thou dost teach us all , o lord , yea all things we should do . 7 yea what , and how we should believe , and how depend on thee ; and how to walk , ( who truth receive , ) that saved we may be , the second part. 1 the prophets shewed things to come , and so hast thou likewise , not only in the world that 's now , but when the dead shall rise . 2 how it shall go with thy saints here , thou didst to them make known ; and how in glory they 'll appear , when sinners are o'rethrown . 3 and he who doth not unto thee in every thing adhere , and do whatever thou dost say , thy angry frowns must bear . 4 o hearken to this prophet then in whate're he does say ; fear lest you be all undone men in the last dismal day . 5 and ye who be the saints of god , keep to his word be sure ; then may you sing , for you shall be happy , happy for ever . hymn 38. christ a garment of sanctification . rom. 14. ult . put ye on the lord jesus christ , make no provision for the flesh , &c. 1 we naked once were all , o lord , and loathsom were to see ; our shame was seen , and vile within , till cloathed were by thee . 2 't is true , lord , once in ancient time we gloriously were clad ; our beauty was then in its prime , not long we so abode , 3 but we were , lord , beset with thieves , who tore our robes away ; and in our blood and nakedness we a long season lay . 4 but thou in mercy didst pass by , and with us fell in love ; though nothing in us could'st espy affections great to move . 5 our souls thou didst in the first place most graciously wash clean ; and then didst cloath us with thy grace , ne're braver robes were seen . 6 these garments first by thee were bought , they cost thee very dear ; and by thy spirit they are wrought most curiously and rare . the second part. 1 no needle-work was e're so fine bespangled with gold , as is ihe robe of righteousness to all who it behold . 2 thus is thy grace compared , lord , with which thou dost adorn the souls of thy most blessed saints , vvhose garments once were torn , 3 and nothing had to cover them , but filthy rags so vile , that thou our image didst contemn , since we thy own did spoil . 4 thus by our garments we are known , and those who han't them on , thou wilt , o lord , never such own , but bid them to be gone . 5 't is thou hast made the difference , vve were ill cloath'd as others , but these have not the preference , none like our elder brother's : 6 ay , that is rich , o lord , indeed , without least spot or stain ; 't is that keeps off all fiery darts , and clean it will remain . 6 but these much comfort to us bring , and keep us also warm ; we need not fear no pricking thing , cold can't do us much harm . the third part. 1 they ever do their fashion hold most beautiful and fair ; they make all look young when they 're old , such to thee lovely are . 3 the longer we these garments wear , the better they would be ; for the long use of godliness makes us shine splendentlie . 3 our garments then let 's not defile , but have them always on ; for we must wear them every day , until our lives are done . 4 and then shall we , lord , cloathed be with immortality ; in robes that shine like to the sun , unto eternity . 5 come sinners then , ah ! will you buy some cloaths to cover you ? most rich they are assuredly , come , let your own rags go . 6 vvhat is morality to grace ? even like a filthy thing : get those robes on , and take your place ' mongst children of the king. 7 ye saints don't you provision make to satisfie your lust ; but put on christ , your garments take , because you ready must 8 be all , the bridegroom to attend ; he comes , he comes , sing praise ; your lamps now trim , he will descend , make haste without delays . hymn 38. christ our advocate . joh. 2.2 . we have an advocate with the father , jesus christ the righteous . 1 o lord we have a mighty cause , and still it does depend ! ah! we have broke all god's just laws , vvilt thou our souls be friend , 2 to take in hand our cause to plead ? thou art our advocate ; vve dare not , lord , lift up our head , our case for to relate . 3 but thou ally'd art to the judge , and for our souls didst die ; the merits of thy blood may'st urge , to thee we all do fly . 4 thou legally art call'd to th' barr , and hast thy father's ear ; alas we all so loathsom be , vve dare not there appear 5 in our own persons ; he is just , and we must guilty be ; we righteousness all therefore must have only , lord , of thee . 6 thou never didst miscarry yet on what thou took'st in hand ; our enemies do thou defeat , that sentence do demand . 7 hast thou not paid our debts , o lord ? read our discharge we pray , and that will comfort now afford , and this most doubtful day ; 8 is not all paid ? can justice see just ground for to deny our true acquittance , lord , in thee vvho didst him satisfie ? the second part. 1 our cause , lord , thou didst undertake without the hopes of see ; and this does us most chearful make , we hope we now shall see 2 an end put to that bitter strife which has been long between our god and us ; alas , our life in jeopardy has been . 3 o blessed lord , we do perceive our cause it does go well ; for he who doth on thee believe , shall never go to hell : 4 but he shall live eternally in joy and happy bliss ; our advocate has won the day , what love is like to this ! 5 thou in our stead was pleas'd to die who criminals all were , the law for us didst sastisfie , no errours can appear : 6 no superseding of our suit , our foes can't it remove ; for thou as judge in chief shalt sit in the high court above . the third part. 1 there 's no appeal from that high throne , our cause being carried there ; if conscience should bring charges on , yet there we all stand clear . 2 for though sin does in us abide , it in us shall not reign ; and we have jesus on our side , who will wash us again . 3 but hear us once ogain ; o lord , shall we our pardon see , and know that we are justify'd , and peace have all with thee ? 4 how sweetly then , lord , shall we sing , no cause have we to doubt ; therefore we 'll leave our cause with thee , and sing thy praises out . 5 but o ye saints take heed of sin ; but if that sin you do ; an advocate with god there is , who pleads always for you . 6 and now poor sinners will you fly to him with care and speed ? this advocate for you does plead , who for your souls did bleed . 7 though you no money have at all to carry on the suit ; yet he will be your advocate , if to him you submit . hymn 39. christ the bread of life . joh. 6.50 . i am the bread of life . 1 thou art the bread of life , o lord , bread is a blessed thing ; some bread to us do thou afford , shall we lye here starving , 2 when in our father's house there 's store , and we have nought to eat ? remember us , think on the poor , a little broken meat ! 3 ah! some small crumbs , lord , let us have , which from thy table fall ; a bit of bread we humbly crave , or we shall perish all . 4 bread is the stay and staff of life , 't is bread will do us good ; fill us , o lord , with holy strife , till we attain this food . 5 bread is ordain'd to an high end , the life of man to save ; from heaven , lord , thou didst descend , that our poor souls might'st have . 7 that blessing 's great ; ah ! life is sweet , lord , we must eat or die ; and therefore beg now at thy feet , some bread do not deny . the second part. 1 bread pleasant is unto the taste , to souls who hungry be , this property also thou hast , o it it is found in thee . 2 what can taste sweeter than thy love ? o come poor souls and try ; that bread which came down from above is set before your eye . 3 by faith you must this bread behold , and you by faith must eat ; without true faith you have been told it is ( alas ) dry meat . 4 bread does renew the strength of men who ready are to faint ; o then on christ let 's feed agen , eat bread poor drooping saint . 5 on christ rely , don't look within , on jesus do depend ; 't is he has made an end of sin , to him god does thee send . 6 bread is the best of earthly things , a morsel is worth gold ; from christ all blessings to us spring , his worth none can unfold . 7 bread is a portion for the poor , o let us haste away ; but see you come to the right door , there may ye feed each day . 8 but what is common bread to this , which soon does putrifie ? oh feed on this , none like it is , eat and ye shall not die . 9 all praise to god , and christ the lord , who bread to us do give : o sing his praise , saints , all your days , eat , and your souls shall live . hymn 40. christ the sun of righteousness . mal. 4.2 . the sun of righteousness shall arise with healing under his wings . 1 there is a sun , there is but one to light the universe ; beside thy self , o lord , there 's none who can enlighten us . 2 thou art the fountain of true light , nay , all light is from thee ; as thou art god omnipotent , cloathed in majesty . 3 all light of grace which saints receive from thee , lord , does it flow ; few men who in this world do live , alas , are lighted so . 4 what clearer is there than the sun ? o what can brighter shine ? thy glory , o most holy one , exceds , it is divine . 5 most splendant rays do sparkle forth , which dazles every eye ; thy beams are brighter than the sun that shines so gloriously . 6 thou art the soul of all the world , by thee all creatures live ; all things together would be hurl'd , if life thou didst not give . 7 we see the earth and heaven too , thou dost uphold them all ; if thou should'st once let go thy hold , together down they 'd fall . the second part. 1 thou like the sun communicates thy glorious influence of grace and goodness to thy saints , thou hast preheminence . 2 what a dark world would this be were there no sun to shine ? what darkness , lord , ah ! should we see , had we no beams of thine ? 3 't is thou that dost expell away dark vapours of the night ; thick mists and fogs they all do fly when thou appear'st in sight , 4 most pow'rfully dost thou expell the darkness that 's within ; and makes the soul in light to dwell , by vanquishing our sin . 5 thou mak'st a sweet and lovely day when once thou dost arise ; and dries up th'filth that in our way did lye before our eyes . 6 't is thou who makes a lovely spring ; those things which seemed dead , vvhen thou draw'st near are flourishing , and forth their glories spread . 7 vvithout thy influences , lord , thy veg'atives can't grow ; till thou dost life to us afford , no fruit from us can flow . 8 let all who on the earth do dwell , sing with a chearful voice ; the praise of jesus let them tell , and in this sun rejoyce . the third part. 1 o lord , until that thou dost shine , no heat within have we ; all spiritual warmth's from beams of thine , all true joy is from thee . 2 the sun does heal as well as warm , and when thou dost arise , vve need not fear no kind of harm from inward enemies . 3 for thy sweet wings fresh healing brings , our hearts to mollifie ; and to those souls who feel death's sting , a plaister dost apply . 4 according as the matter is on which the sun does shine ; so doth it always operate , so do those rays of thine 5 to one whose heart thou hast made soft thy word a savour is of life unto life , but to some savour of death ' t is . 6 the sun doth ripen things we see to bring the harvest on ; so we are ripen'd , lord , by thee , and for thee , every one . 7 thus do thy glories , lord , appear , by these things we may know what rare perfections in thee are , and from thee also flow . 8 therefore thy praises we will sing , enliv'ned with thy rays ; and will exalt our glorious king. until we end our days . hymn 41. christ the root of david . rev. 22.16 . i am the root and off-spring of david . 1 thou art the root from whence we sprung who are thy chosen ones ; till we were grafted into thee , we were like to dry bones . 2 the root of grace and nature too art thou we do espy ; not only man , but god also , we never will deny 3 the top-stone of thy glory great : all things by thee were made , and at thy word at the last day they all again shall fade . 4 ah! in this root what sap is there ? the branches shall be fed ; come drooping saints be of good chear , lift up with joy your head : 5 you grafted are in such a root whose vertue 's infinite ; can you want grace , why do you doubt ? such souls god does unite 6 to jesus christ ; they all shall have from him all fit supply ; and unto them , for their support , he nothing will deny . 7 christ is our head , christ is our root , christ is our life also ; christ is your food , our sun , our strength , what have you now to do 8 but live unto his holy name , and sing his praises forth ? o raise his glory and his fame whilst you do live on earth . the second part. 1 the root it does the body bear , and every branch therein ; most safe thy churches members are , and so have ever been : 2 because by thee they are sustain'd , thy tree shall never fall ; it can't be dug up by the root , our life is hid from all . 3 like as the root is hid i' th' earth , and life does center there , even in the root ; so we by faith lord see how safe we are 4 in thy own self ; none can hurt thee , nor can they stop the course of that sweet sap that feeds our tree ; a blessed intercourse 5 there is between those souls of thine and thy own self , o lord ; we 'll never fear what foes can do , if sap thou dost afford . 6 let us thee well rooted be , our root is very sound ; if we enjoy true unity , our fruit will much abound . 7 because that thou dost always live , thy branches shall also ; thou unto us thy life dost give , thy grace does overflow . 8 ye righteous in the lord rejoyce , his holiness proclaim ; be thankful with your hearts and voice , and sing of his great fame . hymn 43. christ an embassador . mal. 3.1 . the lord whom ye seek , shall suddenly come up into his temple , even the messenger of the covenant whom ye delight in , &c. 1 heav'ns glorious embassador is come ; is come , be glad , who blessed news bring from afar , how can ye more be sad ? 2 he represents the person clear of the most mighty king ; and blessed news he does declare , and tydings with him bring . 3 his commission great has sealed been , his journey long has took : he 's come , he 's come we say agen , him for whom you did look . 4 and terms of peace poor sinners now may have , which easie be ; before the dreadful god then bow , and leave iniquity . 5 the white flag of mercy is out , the banner is display'd ; come sinners now and look about , and longer been't afraid . 7 gods wrath is o're in jesus christ , if to him you do flye , you shall not bear eternal wrath , o then on him rely . 8 among the gods , o lord , is none with thee to be compar'd , thou peace extends , o holy one , the like hath not been heard . the second part. 1 nay more than this , christ comes to treat about a marriage too : his love to sinners , o 't is great , for he makes known to you 2 that glorious , high and bless'd design of the great god above , which is to take that soul of thine into contract of love . 3 behold the mighty prince of peace , whose glories does excell ; he looks on you , and loves you so , that he with you would dwell . 4 o cast your eyes on him with speed , come virgins fall in love , don't take another in his stead , whos 's ' ffections in him move 5 towards such souls as yours , alas , though ne're so vile within ; if once this thing does come to pass , he 'll take away your sin . 6 then look to him by faith and prayer , o cast a single eye , and close with him this very day , he with you will comply . 7 now let 's sing and praise the lord , vvho did christ jesus send , to proclaim peace , and love afford , praise him world without end . the third part. 1 hark , hark , the trumpet sounds , look out , the embassador of heav'n proclaims a peace , without all doubt attendance must be given . 2 lay down your arms , his terms are good , o cease this wicked war ; you have too long , alas , withstood heav'ns bless'd embassador . 3 he will not wait on you always , if you do not comply , you will e're long see bloody days , for all of you must die . 4 vvhilst you oppose such mercy great , vvhat wretches are you all ; you summon'd are to th' judgment seat , o great will be your fall , 5 if quickly now you don't submit , he 's ready to be gone : o loath your selves , lye at his feet , from all your folly turn . 6 the bloody flag you soon shall see put forth in dreadful wrath ; if still his call rejected be , no place for you on earth , 7 but you to hell with vengeance must be turned every one ; and from god's presence be accurst , ah this now think upon ; 8 and say you have a gracious call , and happy you may be , if you lay hold on gospel-terms , a pardon you shall see . aymn 44. christ the heir of all things . heb. 1.2 . whom he hath appointed heir of all things . 1 in regions of approachless light there sits th' eternal king ; vvherein mixt joys with love unites , from whom all riches spring . 2 there dost thou sit on thy high throne , and all subject to thee ; yea , and all worlds , lord , are thine own , and what else there can be . 3 a son thou hast also brought forth ( vvho is thy only heir ) begotten long before the earth or heavens did appear . 4 he is thy joy and hearts delight , by whom all things were made ; he always stands in thy own sight , vvhose glories ne're shall fade . 5 and as he makes thy heart full glad , so all perfections meet in him who is with glory clad , vvhose love is ever sweet . 6 he is thine heir , into his hand all things , lord , thou hast given , that so he might have sole command o're earth and also heaven . 7 he 's cloathed with such dignity , has such a glorious name , that he 's above each monarchy , there 's none dares once lay claim 8 to his titles ; each seraphim do readily submit ; the cherubims do worship him , and fall down at his feet . the second part. 1 't is christ , and only christ does bear thy likeness in each thing ; thy express image doth appear in this our glorious king. 2 't is thou , bless'd jesus , who dost raise thy father's house so high ; the stress of all on thee he lays , of his whole family . 3 in thee all treasures hidden are of grace and wisdom too ; and all because thou art his heir , from thee all riches flow . 4 thou portions therefore dost give sorth to all given to thee , vvho witness do all the new birth , and sons adopted be ; 5 and so made heirs , and shall possess vvith thee a glorious share of that eternal blessedness of which thou art the heir . 6 all things were thine as thou art god , but unto thee are given ( as thou the mediator art ) by the great god of heaven . 7 o how art thou , lord , honoured , who would not fall in love with thee whose glories thus are spread below , also above . 8 o happy choice ye saints have made , who marry'd have the heir ; soon ye shall the possession have , and glorious all appear . 9 then never doubt of all supply , ye precious saints of his ; he will you no good thing deny , what happiness like this . 10 o then with a melodious voice together do ye sing , since he has made of you his choice , praise ye the glorious king. hymn 45. jesus the true witness . rev. 1.5 . and from jesus , who is the true witness . 1 o holy god , we thee adore , who glorious truths makes known ; and that of them we might not doubt , but stedfastly them own . 2 a glorious witness thou hast sent , who from thy bosom came , and he himself also does say , i the true witness am . 3 but what dost thou , o blessed prince , bear witness now unto ? ah! 't is of that eternal love which from the lord does flow . 4 and of that great and good design of saving each poor soul . by blood and merits lord of thine , who do upon thee roul ; 5 and know in thee all truth is found , who the messia art ; and that grace does in thee abound to each believing heart . 6 to the true witness now above we ought therefore to sing , and always to admire his love , from whence all comforts spring . the second part. 1 a witnesses faithful , lord , and true ; he sometimes others brings as witnesses with him to shew and open divers things . 2 the holy prophets we do find , who were , o lord , of old , bear witness , and were of one mind , thy record to unfold . 3 and god the father from on high , with an amazing voice did record bear assuredly , whose witness is most choice . 4 the spirit also bears record these three agree in one , and testifie to every word delivered by the son. 5 the miracles which jesus wrought , they also witness bear to whatsoever he made known , or did to us declare . 6 then tremble ye who wicked be , escape ye never shall , if ye believe not christ is he , with vengeance you shall fall : 7 and in your sins you all shall die , this the true witness said ; but all ye saints rejoyce and sing , for all your debts are pay'd . hymn 46. christ the true witness . the third part. 1 a witness must his witness bear unto the truth ; nay he must the whole truth likewise declare in all simplicity . 2 and nothing but the truth must speak , and speak it plainly too , a true decision clear to make , all this , lord , thou dost do . 3 whatever is a truth of god , vvhich we ought to obey , in thy new testament 't is found , vve all the stress must lay 4 upon thy faithfulness : o lord , canst thou a truth pass by , ' not witness to it in thy vvord , or let it darkly lye 5 therein conceal'd , when 't is a thing of such a great concern , that men do say with greatest care each soul is bound to learn ? 6 or if they don 't it strictly keep , to judgment they must come : nay threaten such who it neglect vvith an eternal doom . 7 ah! let them blush with greatest shame , vve to thy vvord appeal , vvho the true vvitness art , and know thou didst no truth conceal . the fourth part. 1 now when a thing does doubtful lye , and men cannot agree ; vvhen what one says , others deny , vve presently should flee 2 to thee the true and faithful one ; if to that very thing no witness thou hast plainly born , away we must it fling . 3 art thou the only vvitness , lord , to ev'ry truth divine , and not one word for such a thing out of that mouth of thine ? 4 and yet can that a truth be thought , they other vvitness bring ; they call for moses , he is brought to witness to this thing . 5 and thus they , lord , do thee degrade , or do invaluate the highest vvitness e're was heard , or matters did relate . 6 moses was not for evermore vvithin the house to be ; he spoke on earth , but thou from heaven , no law-giver but thee , 7 lord , can we own , since all power is to thee alone given ; and all thy laws they are firm as the ordinance of heaven . the fifth part. 1 no tabernacle here 's for him , appears to every one vvhose eyes are open , if they look they 'll find that he is gone : 2 none , none but jesus does remain , what can there be more clear ? god calls to us too out of heaven , him only now to hear . 3 besides , if moses should come in , their cause he 'd give away ; he never gave that law to them who live i' th' gospel day : 4 't was given unto israel when they in horeb were ; not to their fathers , but to them , doth eminent appear ; deut. 5. 1 , 2 , 3. 5 to jews and jewish proselites , or all within their gate ; but not to them without their church did that at all relate . 6 the truth , as 't is in jesus , we ought only to receive ; and such who do not , we may see themselves they do deceive . the sixth part. 1 a witness ought for to be one that is indifferent , not byassed to either side , therefore god has thee sent 2 to be a witness in our case ; to us thou art of kin ; and equally related art likewise too unto him . 3 we therefore have no cause at all against thee to except , but on thy witness stand or fall , if cast , we must subject 4 unto the judge of heaven and earth , we silent all shall be , if thou against us dost come forth , and cast we are by thee . 5 unto the truth witness to bear thou cam'st , lord , from afar , and wilt against sinners appear when they come to the barr : 6 at the last day if they are found in bonds of unbelief , or have their hearts false and unsound , they 'll tremble like the thief : 7 against the false professor thou wilt then thy witness bear , and with notorious sinners then they shall of judgment share . the seventh part. 1 all thy whole mind and counsel is either by thee or thine own blest apostles plainly known , there is no truth divine 2 but it in precepts may be found , or presidents to lye ; for both these are our rule , and of equal authority . 3 a witness ends each doubtful case which long sometimes depend ; so thou wilt also very plain each doubtful matter end . 4 a witness doth his witness give , if it be just and true to righteousness , to undeceive such which before he knew 5 to be false men , and wittingly the matter would evade ; but so their evidence does try , a stop to all is made . 6 so thou , o lord , to righteouness thy witness dost bring in , that all false souls who are deceiv'd by satan or by sin , 7 shall be convinc'd , and silent be by thy own faithful word ; and all their ' foolish pleas they 'll see no help will them afford . the eight part. 1 thou , lord , dost say there 's life in thee for all who do believe ; and that all such shall certainly free pardon then receive : 2 nay more than this we do espy thou dost bear witness too , that all who don't repent truly , to hell at last shall go . 3 and if men are not born again , whoever , lord , they be , they under wrath shall all remain , and not god's kingdom see . 4 thou , lord , a witness art for those who unto truth adhere , and with thee do sincerely close ; but such that rebels are , 5 and thy record do not receive , against all such we know thou wilt thy dreadful witness give , and then to hell they go : 6 but yet this witness joy does bring to such who godly be ; ah! he will keep you to the end , that glory you may see . 7 to god the father , and the son , and holy ghost therefore , be glory , honour and renown now and for evermore . hymn 47. christ's name wonderful . isa . 9.6 . his name shall be called wonderful , counsellor , &c. 1 thy name , o lord , is wonderful , and wonderful thou art ; we stand amaz'd and wonder do , and so does ev'ry heart 2 that hath a saving sight of thee , they all are in a maze whilst they behold thy majesty , god does to glory raise . 3 thy name , o that is wonderful , so is thy nature too ; thy saints do marvel , well they may , for angels wonder do ; 4 they see with strange astonishment : should heaven and earth combine to search out thy perfections great , them can they never find 5 to such degree as , lord , in thee they gloriously do shine : 6 strange was thy birth , all saints on earth cry thou art all divine . 6 all praise and glory now therefore we unto thee do sing , and do resolve yet more and more to magnifie our king. the second part. 1 is 't not a wonder a woman , as holy writ does say , should in such sort compass a man , who with man never lay ? 2 to see him whom the world did make , of a poor virgin born ! to see him who was god most high , left like to one forlorn ! 3 to see the heir of both the worlds in a base manger lye ; and blessedness it self to be doomed to misery ! 4 to see the ancient of all days , a babe of a day old ! to see one person god and man the wonder doth unfold ! 5 he that the heir of all things was , vvhom angels honoured , is now so mean and poor that he has no place to lay's head . 6 unto thy name so wonderful be glory now therefore ; o let us look and wonder still ! yea , wonder evermore . the third part. 1 the wonders of thy life were much , strange wonders in thy death ; the wonders of thy blood are such , it all astonish'd hath . 2 thy power 's great and wonderful , strange wonders in thy love ; great wonders we do see below , but stranger are above . 3 let 's look , and love , and wonder still , till we are ravished ; our hearts with grace , lord , do thou fill , so shall thy fame be spread 4 by us : and whilst we wonder do , let 's think upon that day vvhen greater wonders out will flow to do all sin away : 5 and when to the great wonderment thou wilt in glory come , with all thy mighty angels too , to carry us all home , 6 then shalt thou be admired by all thy children dear , and they with thee ( as it is said ) in glory shall appear . hymn 48. christ a glorious counsellor . isa . 9.6 . wonderful , counsellor . 1 a counsellor , ye and the chief , most wonderful art thou ; for we do see ( for to be brief ) all things , lord , thou dost know . 2 none understand all rites and laws but , lord , thy self alone , and soon canst thou find out what flaws there is in any one . 3 all secrets of state is with thee , thou know'st thy father's will , and agitates all things below with strange and wondrous skill . 4 't is thou must counsel give to us , thy counsel it is good , but woe be unto all those souls thy counsels have withstood . 5 o then for counsel , lord , let 's come to thee continually , and to thy praise sing all our days until we come to die . the second part. 1 a matter , lord , of sharp contest betwixt two parties were , and god hath thee alone invest to make the matter clear . 2 man stands charged by the great god , as worthy is to die for treason , which notorious is against his majesty : 3 but there 's a friend from heaven come who in our stead does say , that he will bear the sinners doom , and all his debts defray . 4 now will it stand in sacred laws , 't is thou our counsel art , can justice find , lord , any flaws ? thy judgment now impart : 5 will it hold good i' th' court above , that guilty sinners may this way be freed ? can this remove and take their guilt away ? 6 can god be just , and yet forgive ? o bring thy sense now in ! can we acquittance , lord , receive , and pardon'd be of sin 7 by righteousness another wrought , and death which he did die ? can guilty man from guilt be freed ? can that him justifie ? 8 to end this cause thou didst come here , the matter 's left to thee ; and thou dost say the sinner's clear this way , and so shall be . the third part. 1 lord he that doth on thee rely , and union does obtain ; and to thy righteousness does fly , he 's freed from every stain 2 of sin and guilt in sight of god , and justify'd is he , though on his soul may lye a load , because he cannot see 3 that pardon and that freedom yet that 's in thy self alone ; but pores on his iniquity , which he finds is not gone 4 off his own conscience , but does feel ' body of sin and death ; yet thou to him this truth does seal , that he a pardon hath . 5 wherefore thy holy praises great all ages shall record ; thy people shall give thanks to thee for evermore , o lord. the fourth part. 1 we are about a great estate , an assurance fain would have ; the way to us do thou relate , thy counsel we do crave : 2 the title 's good , that 's not the thing we do enquire about , but how to settle it on us , and lasting deeds sue out , 3 that none us disinherit may , thy counsel give , o lord ! o shew to us the ready way , according to thy word ! 4 't is thou must seal to us the lease , o let it be for ever ! thy spirit is the seal , let us the same of thee procure . 5 lord , let the title firmly stand , unto thy servants thus confirm the matter took in hand , that grace may shine in us . the fifth part. 1 we charged with sad crimes all are , such misdemeanors vile , if thou dost not the matter clear , our comforts they will spoil . 2 the law and conscience both agree to lay , lord , at our door the highest treason that can be : call thou the matrer o're , 3 acquit us of this fearful charge , thou able art ro plead the meri●s of thy blood at large , thereby 't is we are freed . 4 o when our cause is good , 't is thou that on our side dost stand ; no bad cause thou we well do know wilt ever take in hand . 5 o 't is a blessed thing indeed we interest have in thee ; no counsel shall we ever need , if we will ruled be . 6 to the high court thou dost belong , there thou chief counsel art ; and thou wilt save us from all wrong , and good advice impart . 7 ye righteous in the lord rejoyce , his holiness proclaim ; be thankful , and with heart and voice praise ye his glorious name . the sixth part. 1 into the presence of the king thou hast admittance , lord , and nothing doth he hide from thee ; nay more , at thy own word 2 what e're we ask , or is our suit , if we do but believe ; if it be things thou dost think fit , we shall the same receive . 3 thy counsel it shall stand we know , what enemies design thou quickly canst quite overthrow , and save that church of thine . 4 and now all you that counsel need , repair unto this friend , his counsel ne're reject be sure which to you he does send . 5 o buy of him that precious gold , ( white rayment then get on , ) and blessed eye-salve , to behold this glorious , lovely one : 6 and by his counsel be you led until you come to die , then shall you sing with crowned heads unto eternity . hymn 49. christ the only foundation . ● cor. 3.11 . another foundation can no man lay , but that which is already laid , which is jesus christ . 1 we have , o lord , a house to raise , and would have it stand sure , and never know the least decays , but firm abide for ever : 2 and that we might thus build our souls thou the foundation art ; here build we must our house , o lord , the whole and ev'ry part . 3 god hath himself in mercy great this sure foundation laid , that so to build our hopes on thee we might not be afraid . 4 thy church on this foundation is most firmly built also ; from hence it is that men cannot , nor devils it o'rethrow . 5 a foundation 's laid by knowing men , some skilful architect ; but this foundation thou hast laid , as wisdom did direct . 6 yea , th' wisdom of the trinity i' th' council held above ; and mercy was , lord , in thine eye , 't was bowels did thee move 7 to bring this stone , so choice and pure , beyond the rarest gold , to lay us a foundation sure most glorious to behold . 8 to the foundation now therefore we will together sing , to raise the praise for evermore of god and christ our king. 9 't was deeply layd in thy decree , no bottom can be found ; so deep , lord , all thy counsels be , we in them , lord , are drown'd . the second part. 1 what kind of house thou didst intend to build , we may perceive if the foundation we observe , and not our selves deceive , 2 it is a precious-stone we see , no jasper is so rare , and all the building ought to be as precious , lovely , fair . 3 all gold and silver , precious-stones , no wood , hay nor stubble ; and living ones they must be all , believers meek and humble . 4 as the foundation doth uphold the whole fabrick ; thou dost bear up each stone , o lord , all members to thee stick : 5 each soul thou dost unite to thee in sure bonds of love ; o there 's a blessed harmony 'mong saints born from above . 6 without this safe foundation , lord , no building 's there at all ; if any do not on thee build , their souls and hopes will fall : 7 yet shall the just in thee rejoyce , who trust , lord , in thy might ; they shall praise sing with mind and voice whose hearts with thee are right . the third part. 1 other foundations may decay , or men may dig them down ; but this doth stand like to a rock , it can't be overthrown . 2 let devils do whate're they can they can't it undermine : art thou built here , o happy man ! great safety shalt thou find : 3 here build your faith , your hope , and all your comforts too likewise ; then let winds blow , ye never shall fall by your enemies . 4 but woe to such who lay aside this precious corner-stone , and build on works through their great pride , their hopes will soon be gone . 5 all build do on the sands besure , or no foundation have , who don 't true faith of god procure , their precious souls to save . 6 o blessed sion thou art strong , for god hath founded thee upon a rock , that none can wrong , thou ruin'd canst not be . 7 the gates of hell shall not prevail , so firmly thou dost stand : ye saints , how can your courage fail too on the other hand . 8 come sing with joy to christ therefore , and on him do depend ; the top-stone and foundation 's he , o sing world without end . hymn 50. christs bowels shewed by a hen. matth. 23.37 . how often would i have gathered thy children together , as a hen gathereth her chickens under her wings . 1 thy bowels unto sinners , lord , is shewed by the hen , who in her care of all her young doth far exceed some men. 2 how will she fly into the face of such who would destroy her pretty brood ! she cant endure they should them once annoy . 3 but ah ! thy bowels far exceed all creatures here below ; for thou for sinners , lord , didst bleed , compassion great to show . 4 the hen herself to weakness brings whilst of her young takes care , how does she scratch and strive each day to feed them here and there ? 5 but , lord , thou brought'st thy self so low that we might all be fed , that in the grave a while didst lye after that thou wast dead : 6 and as a hen does cluck and call according to her kind , thereby to save her chickens all from kites , which she does find 7 do often of them make a prey , so dost thou call and cry to sinners , whist it is to day , whom thou dost , lord , efpy 8 to be in danger by their sin and devils many ways ; nay , thou dost call and call agen full oft , for many days . the second part. 1 the hen stands ready and prepar'd , hov'ring her mournful wings , and never is she satisfy'd till under them she brings : 2 so thou dost spread thy arms , o lord , poor sinners to bring in , and bids the weary come to thee who laden are with sin . 3 o then come in ye sinners all under christ's wings with speed , he will receive you great and small , and nothing shall you need . 4 and o how safe are you his saints ! under his wings you lye ; then fear no hurt from outfard foes , nor inward enemy . 5 they who are wise will certainly in mind these things record , and so they will with ease espy the kindness of the lord. hymn 51. christ a refiner . mal. 3.3 . he shall sit as a refiners fire . 1 thou like as a refiner doth the gold and silver try , we had much dross until thou didst our souls , lord , purifie . 2 into the furnace we were cast , which oft is very hot ; 't is not our grace i' th' least to waste , but filth which we have got . 3 afflictions like as fire doth the gold rarely refine , purge all our souls , and we thereby more gloriously may shine : 4 but dross will not the fire bear , so some , lord , cannot stand before thee when thou dost rise up to scourge them with thy hand . 5 the fire makes the gold more soft , so by afflictions we more plyable , o lord , are brought to yield and bend to thee . the second part. 1 gold when 't is triy'd , 't is pure made by the refiners art ; so by afflictions thou dost , lord , mor'e holy make each heart . 2 from hence we may the reason see why god afflictions brings , and clearly also may discern what profit from them springs . 3 we fitted are hereby , o lord , for our own master's turn , who golden vessels will make us before that he has done . 4 when you refin'd by tryals are , what cause have you to sing , and praise the lord that ever he did you in 's furnace fling . hymn 52. christ bears his saints as an eagle . exod. 19.4 . i bore you on eagles wings . 1 the eagle is the king of birds , ah! who is like to thee who is so strong ? or hath an eye so quick , and far to see ? 2 like to an eagle thou dost mount , or didst ascend on high , not only up unto the clouds , but far above the skie : 3 and as the eagle thou dost bear upon thy blessed wings all thy poor saints , and they hereby forget all earthly things ; 4 they soar so high sometimes , o lord , born upon wings of love , that earth to them seems a small thing , they dwell so high above : 5 and as the eagle's way 's not known who mounts up in the air , ev'n so thy love and wisdom both most deep and hidden are . 6 o fly ye saints your selves to hide under almighty wings , and safe you 'll be whate're betide , when god sore judgments brings . 7 o see christ's care , and do not fear , but sing his praises forth ; his grace and love 's beyond compare , none like him here on earth . hymn 53. christ the capt. of our salvation . heb. 2.10 . to make the captain of our salvation perfect through sufferings . 1 thou art our captain-general , thy commission sealed is ; rouze up ye soldiers great and small , no captain like to this . 2 thou hast the power given thee to raise a mighty host , and thou beats up to bring them in daily from every coast . 3 't is thou dost nominate who shall have office under thee , and they commissions have likewise who rightly entred be . 4 thou hast thy soldiers names set down in thy own muster-roll , within the blessed book of life is written every soul : 5 and out of that sweet book of thine they shall not blotted be , if they are such thy father hath lord jesus given to thee . 6 unto our captain general a new song let us sing ; for he that captain is in chief is our god , and our king. the second part. 1 thou dost , lord christ , thy soldiers lead , before them didst thou go ; all foes by thee are vanquished , thou didst triumph also 2 over them all most gloriously , and perfect now art made , has captive took captivity , well never be afraid , 3 but stand unto our arms always , no quarter we will give ; if thou art with us all our days , few enemies shall live . 4 let us be well disciplined , and very skilful be , and in right paths and foot-steps tread , and truly follow thee . 5 no captain doth his men advance to such high dignity ; for each shall have preheminence to sit on thrones with thee . 6 o then let us lift up our head o happy israel , christ's banner over you is spread , your glory shall excell . the third part. 1 thou giv'st the word too of command , what 't is that we must do ; but never bidst us still to stand , nor backward for to go . 2 we never must , lord , wheel about , nor be as once we were ; but forward march with courage stout , without all dread or fear . 3 let 's take example , lord of thee , resist ev'n unto blood before yield to iniquitiy , which has us oft withstood . 4 't is thou hast power to cashier all such thou dost not like , if any false-hearted appear , their names out thou wilt strike . 5 no warriers like to thee in fight , thy power and thy skill are both of them ev'n infinite , who then engage thee will ? 6 if any should , woe to them all if once thou draws thy sword , and in thy wrath on them dost fall , they die shall then , o lord. the fourth part. 1 come in , come in , and list your selves , you shall have present pay , your souls shall be with grace well stor'd , your charges to defray . 2 't is th' ready way to become great and rich , will you come in ? the trumpets sound , and drums do beat to war against your sin . 3 will you be on our captains side ? ah! if you still stand out , his sword e're long will you divide vvith them that turn about : 4 for if deserters there be found , better not to be born , his wrath to such will so abound , to pieces they 'll be torn . 5 ye saints your leader follow close , and see that you do keep to the company you have chose , and from them do not slip . 6 lest you deserters should be thought , brought , keep then your place be sure in that same truth to which you 're lest wrath you do procure . hymn 54. christ the morning-star . rev. 22.16 . i am the bright & morning-star . 1 the morning star it does appear , the day approaches now ; see how christ shines ! how lovely , fair ! o cast your eyes , see how 2 his light does sparkle brighter still , the day will quickly break , and until then he guide us will i' th' way that we should take . 3 none is so glorious in our sight as the sweet morning-star ; ah! thou out-shines it , art more bright than all the angels far . 4 the morning-star , that name is sweet , so is that name of thine ; o with thy glorious beams let 's meet , for they are all divine . 5 in winter 't is the morning-star is so delighted in ; how good 's thy light , whilst we do find the clouds and night of sin ! 6 the morning stars did all rejoyce when this star did arise ; o let us with the churches sing his lasting praise likewise . hymn 55. christ comes suddenly . rev. 16.15 . behold i come as a thief . 1 ye saints about you look with speed , christ's coming does draw near ; o watch with care , and take great heed , as a thief he will appear : 2 not like a thief unrighteously to do men any wrong , but unawares most suddenly , though many think 't is long . 3 like as a thief comes in the night vvhen people are all still , and puts them all into a fright , so thy dread coming will 4 surprize the earth , and all who sleep , how will they quake with fear ! o sinners then will cry and weep when thou , lord , dost appear : 5 then will they seek some place to hide themselves from the great god ; but though they can't his wrath abide , yet will they find no shroud 6 nor cover which can shelter them from his most angry frown ; for vengeance shall their souls consume , and quickly bring them down . 7 the coming of a thief you may prevent by taking care , but , lord , thy coming to prevent no way at all is there . 8 but will he come , and quickly too ? ye saints rejoyce and sing , your glory then will overflow like to lasting spring . hymn 56. christ the desire of all nations . hag. 2.7 . the desire of all nations shall come . 1 there is enough in christ to fill all nations of the earth ; the nations never will be still until he shall come forth . 2 some in all nations long for peace , therefore desire thee ; and wars , o lord shall never cease until the prince they see . 3 the nations long for some great thing , their desires are for good ; and all true good from thee does spring , though not well understood . 4 all nations now desire thee not , yet some do in each land ; and all the earth for thee will thirst , and yield to thy command . 5 all those who see of thee a need , know the necessity they have of help , their souls do bleed until thee they do see . 6 o then lord jesus come away , we know thou didst appear already once , but do not stay , again le ts see thee here . hymn 57. christ the prince of peace . isa . 9.6 . prince of peace , &c. 1 in thee , o lord , true peace is found , our peace o thou didst make , which lasting is , and shall abound in thee , and for thy sake . 2 thou hast the power of a prince , nay peace thou canst command ; o're war thou hast preheminence , canst stop it with thy hand . 3 if thou dost once but speak the word , peace we shall have within ; by thy own spirit thou canst , lord , destroy each cursed sin . 4 thou to our souls sweet peace dost give , thy church has peace from thee ; how happily do all such live who filled with it be ! 5 the nations , lord , will ne're have peace until thou dost appear ; thou wilt make wars , o lord to cease far off , and also near . 6 bless'd days of peace will be e're long , we therefore , lord , will sing , and quickly shall too a new song unto our glorious king. hymn 58. christ the judge of quick & dead . act. 10.42 . he that was ordained of god to be the judge of the quick and dead . 1 he 's come , he 's come , the throne is set , the trumpets sound aloud , behold the thousands at his feet , o see the mighty crowd . 2 great is this day , great is the throng , millions of millions stand ; and all that thought this day was long , they are on his right-hand : 3 but o the millions , millions who are on his left-hand plac'd , ah , see how they now tremble do ! how wan , and how pale-fac'd 4 they now appear ! ah , now they see their folly , but too late ! they now with grief tormented be to see their woful state ! 5 the trumpet sounds exceeding high , the cherubs clap their wings ; o hear the saints melodiously with all the angels sing ! 6 but hark , the books are called for ! ah , christ is on the throne ! the wicked now how do they cry ! o hark how they do groan ! hymn 59. christ the judge of quick & dead . the second part. sing this as the 25th . psalm . 1 thou , lord , art the high judge , most righteous art also ; and all the world must judged be , and their rewards have too . 2 impartially proceed wilt thou in that great day , and every man's indictment read , and hear what they can say . 3 the honour of the lord , the mighty god above , thou seekst to raise , and now thou wilt all doubts of men remove . 4 now all the works of men , and thoughts of every heart shall unto judgment come , and then shall all have their deserts : 5 the books shall open be of law and gospel too , and conscience shall be call'd upon to charge , or clear also . 6 all deeds of darkness shall be brought unto the light ; for nothing can be hid at all from the great judge's sight . 7 o think upon this day , and for it now prepare ; for quickly christ will come away , who will no sinners spare . the third part. 1 how dreadful is a righteous judge to such who guilty be ! but none like thee , o holy one , cloathed in majesty . 2 thy countenance how will it shine much brighter than the sun ; all wicked ones will weep and pine , and see themselves undone : 3 conscience will in that dreadful day the guilty sinner fright , and all his deeds before him lay done by him day or night . 4 none shall be suffer'd there to speak or answer for his friend , but every one must for himself his own state recommend : 5 the witnesses shall be call'd in , and many will appear , and god himself he will be one , who all things knows most clear . 6 conscience also shall called be his witness in to give , who next to god all things does see , and knows how men do live . 7 angels likewise both good and bad their evidence may bring , who quick inspection always had of men in every thing . the fourth part. 1 no mercy then for guilty ones , the judge will be severe ; christ will not mind the sinners groans , who wicked have been here . 2 this is the only time of grace , 't is now men must repent , when that day comes , there is no place , although they may relent . 3 the wicked shall the sentence hear , depart ye cursed all ; and being bound up hands and feet , in flaming fire must fall : 4 and ever there too shall they lye , the fire can not go out ; and their worm never more shall die , which will be sad no doubt . 5 o then poor sinners lay to heart your folly , to christ fly ; and leave thy sins , whoe're thou art , for that day draweth nigh . the fifth part. 1 o sing ye saints , you have a friend who for you will appear if you are faithful to the end whilst you do now live here , 2 christ , when he comes , will clear you all , and wipe all tears away ; and ye shall sing , and triumph shall in glorious array : 3 ye shall the happy sentence hear , o come ye blessed ones , the blessed of my father dear , and take your glorious crowns . 4 this being so , ye saints break forth and say , o come away , o blessed judge of heaven and earth ! o haste , and do not stay . hymn 60. christs righteousness wed. gar . mat. 22.11 , 12. and he said unto him , friend , how camest thou hither , not having on a wedding-garment ? 1 of garments there 's necessity , since sin at first came in ; we needed none when innocent , we naked were by sin : 2 so a righteousness we must have all , sinners all naked be ; we lost our cloaths by adam's fall , must now be cloath'd by thee . 3 a garment covereth our shame , sin is a filthy thing ; thou to hide it , lord , hither came , thy robe's a covering . 4 thy righteousness is that robe too which hides all filth within ; such shall no shame for ever know , who have no stain of sin . 5 thy righteousness is spotless , pure , and thou dost it impute to us , o lord , we have it sure , and well it doth us suit : for nothing but this garment could make us accepted be ; none justified ever shall without it be by thee : 7 but every one that hath this on they justified are , and therefore let believers sing who this rich robe do wear . the second part. 1 a garment must exactly fit such who do put it on ; thy righteousness alone is it that suits each gracious one. 2 in every case the law has all it can desire to have , and justice says she never shall more of believers crave : 3 it suits so well in each degree , and saints also do find it suits them so , nothing can be exacter to their mind : 4 for it does with god's wisdom suit , and cloaths our souls and heart ; and hides all our deformities , nay covers every part , 5 from head to foot , so that such seem to have no spot at all ; it gloriously does fit all them , be they great ones or small . the third part. 1 a wedding-garment is a sign of joy and sweet delight , and so that righteousness of thine is , lord , in our own sight : 2 in it we do rejoyce always , 't is this which makes us glad ; such may rejoyce well all their days who are so bravely clad . 3 a wedding-garment 't is also richly embroidered , no princess e're was cloathed so that king did ever wed : 4 it shines bespangled with gold , and such who have it on the king with joy does them behold , and loves to look upon . 5 how may we then continually in jesus christ rejoyce ! and sing to him melodiously with heart and chearful voice ! the fourth part. 1 all who did unto weddings come amongst the jews of old , must all have wedding-garments on the bridegroom to behold : 2 so ev'ry soul who cloath'd is not with christ's bless'd righteousness , shall be asham'd at the last day , and then be quite speechless . 3 this garment serves for every use , and cannot get a stain ; we need not fear the least abuse , it saves from hurt and pain : 4 't is armour-proof unto the heart , its worth is infinite , it saves us from each fiery dart of satan's , day and night . 5 o then poor sinners will you see this garment to obtain ? 't will cover your iniquity , and leave in you no stain ; 6 that in god's sight you shall appear lovely to look upon ; without it you undone all are , and perish shall each one : 7 but let the saints rejoyce and sing , for their infirmities ▪ are all past over by the king , though many evils lies 8 open to them , whilst inwardly they on their sins do pore , but shortly all their sins shall fly , and seen be never more . hymn 61. christ all in all . col. 3.11 . but christ is all in all , &c. 1 ah what art thou , lord jesus , then ? vvhat can we speak or shall ? thou art unto all godly men even their all in all . 2 thou all in first creation wast , all things were made by thee , and all things for thee too were made , vvhatever , lord , they be . 3 and thou all things dost now uphold , of all things dost dispose ; thou was 't before all things of old , and dost all things disclose . 4 thou heir also of all things art , all things are given thee ; and all things dost to such impart vvho call'd and chosen be . 5 the substance of all shadows too the antitype , likewise of all the types we read of do , vvho would thee then not prize ? the second part. 1 in our redemption thou art all , thou didst attonement make ; thou purchass'd grace for great and small , all have it for thy sake . 2 in our election thou art he , from whence to us it springs ; and also we were chose in thee , vvhich so much comfort brings . 3 in satisfaction we do find thou all in all art ; so 't was in thy own eternal mind grace on us to bestow . 4 according to thine own purpose vve all too called be , grace never had took hold on us had it not been through thee . 5 in justification thou art all , for 't is in thee alone vve righteousness have since the fall , besides thine there is none . 6 in sanctification thou likewise art all in all , o lord ; in thee alone this blessing lies , and by thy holy vvord 7 and spirit we are all made clean , new habits from thee flow ; and all that ever wash'd have been , to thee they owe it do . the third part. 1 lord , our acceptation is in thee , o thou beloved one ; no soul shall e're accepted be , but through thy blood alone : 2 and all in our salvation then thou art in every thing , thou hast the author of it been , and grace from thee does spring . 3 by thee we all are quickned , and rais'd to life again , vvho in our sins all once lay dead , but now in life remain . 4 and in regeneration ah! thou art all in all ; we are renewed by the son , 't is thou who dost install 5 each soul in that high dignity that waits on the new birth ; we were begotten , lord , by thee , and by thee are brought forth . the fourth part. 1 in ev'ry ordinance also in which we should be found o thou art all ; for we well know grace in thee doth abound . 2 the sacraments do hold thee forth , and witness bear to thee ; and we by one to see by faith thou nail'd was to the tree ; 3 thy body broke , and blood was shed ; in baptism we do espy thou in the grave wast covered , but long thou didst not lye : 4 but as the body raised is that cover'd was all o're , so thou wast raised unto life , and diest now no more . 5 in prayer and preaching thou art all , what do we preach save thee ? 't is on thy name we also call , and for thy sake have we 6 whatever we do need or want , we by thy spirit cry , and through thy incense ev'ry saint receives a full supply . 7 what is there more ? what can we do , but in the great'st amaze to stand and think , and evermore sing forth thy worthy praise . hymn 62. christ all in all . christ all from the father , to the father , with the father . sing this as the 100dth . psalm . 1 lord , from the father thou art all and to the father art the same , and with the father ; when we call we have all things , and in thy name 2 all from the father thou didst take , which to us thou art pleas'd to give ; thou cam'st our souls alive to make , we from thy self that life receive . 3 thou to the father the way art , the truth and life are all in thee ; unless thou dost thy help impart , the blessed father we can't see . 4 all with the father art besure , thou hast always thy father's ear ; thou favour with him dost procure , when we to him thro' thee draw near . the sixth part. 1 now let all people on the earth sing to the lord with chearful voice , whose love was such to bring rhee forth , but chiefly let thy saints rejoyce . 2 the lord to us is good indeed , 't is he new creatures did us make ; vve are his flock , he doth us feed , and for his sheep he doth us take . 3 o enter now his house with praise , approach with joy his courts likewise , praise , laud and bless his name always , for this is comely in his eyes . 4 for why the lord our god is good , his covenant it standeth sure , 't is ratify'd by christ's own blood , and shall from age to age endure . hymn 63. christ all , and in all . the seventh part. who make christ their all . sing this as the 25th . psalm . 1 let us make christ our all , let 's see we him do love ; to us let all things seem but small , let 's value him above 2 house or land , husband , vvife , or children who are dear ; nay him esteem far above life , and unto him adhere . 3 deny all for his sake , exalt him evermore , then shall we him our all so make vve never shall be poor . 4 let 's live to him always by whom we all live do , vvithout him let not one soul rest as pleas'd with things below ; 5 to him let 's give all praise , his glory not divide , for god did him to glory raise , to bring down all our pride . 6 on ordinances do not rest vvithout you him enjoy ; let him by us be so confest , let what will us annoy ; 7 yet hold him fast be sure , let all go for his sake , and him let 's love for evermore , o thus your all him make ! hymn 64. christ all , and in all . the eighth part. we must make christ our all . 1 we must make christ our all , ' cause god o're all is he ; and god doth him so high extoll , all to him bend their knee . 2 't is he who suffered all things too for our sake , and all our foes has conquered , your all him therefore make . 3 he all our works hath wrought vvithout and too within ; vvithout his strength we can do nought ' gainst devil , vvorld , nor sin. 4 nothing 's of any worth vvhen to him 't is compar'd ; to make him all god brought him forth , a body him prepar'd 5 to do all things for us , if him therefore we have , vvhat is there more that is precious that we of god can crave . hymn 65. christ all in all . the ninth part. 1 christ is the vvord , in whom is life , 't is he shall have the glory ; life to the dead , the truth of types , the truth of ancient story . 2 christ is a prophet , priest and king , a prophet that 's all light , a priest that stands 'twixt god and man , a king full of delight . 3 christ's manhood is a temple where the holy god does rest ; our christ he is our sacrifice , our christ he is a priest : 4 our christ he is the lord of lords , christ is the king of kings ; christ is the sun of righteousness with healing in his wings : 5 our christ he is the tree of life , in paradise he grows , whose fruits do feed , whose leaves do heal , ah! christ is sharons rose : 6 christ is our meat , christ is our drink , our physick , and our health : our peace , our strength , our joy , our crown , our glory , and our wealth . 7 christ is our father , and our friend , our brother , and our love ; our head , our hope , our surety , our advocate above . hymn 66. christ all , and in all . the tenth part. 1 christ is the shepherd of his sheep , christ is our mediator ; christ is the root , christ is the branch , christ is our testator . 2 christ is the holy lamb of god , christ is our physician ; christ is the way , christ is the door , the life of ev'ry christian . 3 christ is god's great embassador , christ is the only heir ; christ is the bright and morning-star , christ is beyond compare . 4 christ is the foundation sure , christ is the corner stone ; christ is the witness and the truth , christ is the holy one. 5 christ is a bundle of sweet myrrh , christ is the apple-tree ; the lilly of the valley too , christ he is all to me 6 th' captain of our salvation , and christ is the true vine ; and christ is our counsellor , in christ all glories shine . 7 christ is our heav'n of heav'ns , our christ what shall we call ? christ is the first , christ is the last , thus christ is all in all . the end of the second part. part iii. containing sacred hymns of praise on the glorious excellencies of the holy ghost , or third person of the blessed trinity . hymn 67. the spirit a comforter . joh. 14.16 . but i will pray the father , and he shall give you another comforter . 1 lord we thy people here on earth do meet with great sorrow ; tho' each soul knows what now he hath , yet knows not what to morrow 2 may him befall ; afflictions are oft great , and may encrease ; both from without and from within we meet with little peace . 3 a comforter , o lord , we want , o send us one we pray for to sustain each drooping saint ! o send him strait away ! 4 thou told'st us , lord , thou wouldst send one to live with us for ever , and thou didst , lord , ascend thy throne his presence to procure . 5 the holy ghost , o it is he ! our comfort in him lyes ! there 's none else , none can have we besides to cease our cryes . 6 we know , o lord , he able is to speak unto our heart ; for troubles he , whate're they be , can joy to us impart : 7 and willing he is always too his helping-hand to lend ; he loves us dear , and will appear , we han't a sweeter friend . the second part. 1 thy spirit , lord , is in thy stead sweet comfort to afford , and of him we do stand in need i ' th' absence of our lord. 2 he visits us , and oft does grieve to see our souls so sad , and in our troubles doth relieve us , though our case be bad . 3 he searches and does try our hearts to find our sorrows out , and strives all causes to remove , and so joy work about . 4 according as he finds our state , so unto us doth speak ; he does reprove as he sees cause , which makes our hearts to ake ; 5 but presently he smiles again when we do see our sin , and puts a period to our pain , and brings much comfort in . 6 o he is god , and can't mistake the state of any one , and never will our souls forsake , nor leave us all alone ; 7 but if he doth withdraw at all , it is our souls to try ; where e're we be when we do call , ah , he is always nigh ! the third part. 1 if thy spirit , lord , doth speak peace , we peace besure have ; he can make all our sorrows cease , and in all troubles save . 2 all comforters besides him be unable to relieve , instead of comfort job did see they did of joy bereave . 3 the best of them we have below can speak but to the ear , but , lord , thy spirit we all know can make our hearts to hear . 4 o then let us not grieve him , lord , he is our blessed fsiend ; if he to us don't help afford , our souls will die i' th' end ; 5 but if we are truly sincere , he will us never leave , but in our straits he will appear , and to us close will cleave . 6 o then let us break forth and sing , we shall have peace at home ; our sighs shall go , for we do know the comforter is come . hymn 68. the spirit compared to wind. joh. 3.8 . the wind bloweth where it listeth , &c. 1 the wind , lord , is invisible , its way we can't find out ; no mortal can thy spirit see , though he does search about . his motions they most hidden are , mysterious in their kind , that thou dost them oft times compare to motions of the wind. 3 the wind at thy command doth blow ; lord 't is as thou dost please , thy spirit moves on us below to wound , or to give ease : 4 according to thy soveriegn grace it operates on men ; sometimes he doth sharply rebuke , then cherishes agen . 5 like as the nort-wind , so does he the worms and weeds destroy ; those filthy vermin which we see , our souls so much annoy 6 he tryals and afflictions lays on us , and does reprove ; and then sweet southern-gales displays ▪ our sorrows to remove . the second part. 1 he like the wind doth cloulds expell , and makes a clearer air ; our ignorance he doth repeal , and makes our sun shine clear . 2 he , like the wind , does search and try , and pierces ev'ry part , by which he does discern and spy the secrets of each heart . 3 he dryes up all our ways so soul , and makes our paths more clean ; he makes a holy gracious soul , which had most filthy been . 4 his influence and bless'd effects we oftentimes do feel ; he makes the tender willows bend , and mighty cedars reel : 5 he makes the glory of man to fade like flowers of the field , and throws down houses such have made who on the sands do build . 6 he blows oft times till rain does fall , or tears do pour amain ; and afterwards we see withall he clears our sky again . the third part. 1 men with much care and observance do mind how the winds blow ; so we th' spirits influence likewise should strive to know . 2 our souls becalm'd sometimes we see for want of a fresh gale , without the spirit move can't we , thy wind must fill our sayl . 3 sometimes thy spirit blows so slow as if it quite were still , yet at such times his work doth do with strange and wondrous skill : 4 from all which things it doth appear th' spirit operations are sometimes less , and sometimes more , he differs in his motions . 5 let 's cry to god who holds winds in his almighty fist , who makes it blow this way or that , as he himself doth list ; 6 that he would send a fresher gale upon his garden so , that our sweet fruit may never fail , but spices forth may flow . hymn 69. the spirit compar'd to wind. 1 thess . 5.22 . quench not the spirit . 1 o lord 't is sharp , 't is very cold , a fire let us have ; we seem benumm'd both young and old , thy spirit we do crave , 2 't is that will warm and quicken us who are so flat and dead ; shall we lye starving and chill'd thus , as if all joys were fled ? 3 there is in us so little heat , our spirits are so faint , o blow thy fire we intreat , that spark in ev'y saint : 4 it does give light , and also warmth , yea 't will revive us so , that we shall mount and high ascend above all things below . 5 let it consume and seize upon that chaff which is within ; o let it burn in every one , and quite consume our sin ! 6 ye saints take heed ye quench it not , but let it vehement burn , and kindle so , that every sin it may to ashes turn . 7 without this fire we can't work , nor any business do , life , motion , and activity , always from him does flow . hymn 70. the holy spirit like oyl . 1 joh. 2.20 . but ye have an vnction from the holy one. 1 our wounds do stink , and are corrupt , hard swellings we do see ; we want a little oyntment , lord , let us more humble be : 2 thy spirit will allay our pride , and bring us to thy feet ; and when that we are softened , thy image on us set . 3 this oyl will heal and mollifie , o pour it quickly in , that we may live and never die , lord , by our cursed sin ! 4 this oyl of thine , o it is good all poyson to expell ! it by the vertue of thy blood does heal thy israel . 5 though worst of venom in us lye , and has corrupt each part ; yet if thou dost this oyl apply , 't will heal our very heart : 6 and if our face anoynted be , 't will make it glorious shine , 't will strengthen us , and make us fat , such is this oyl of thine . 7 thy oyl will not incorporate with any liquid things ; an underlin it won't be made , but to the top it springs . 8 o then afford us oyl we pray to chear and make us glad , and we thy praise will sing always , and never more be sad . hymn 66. the spirit an earnest . eph. 1.13 . after ye believed , ye were sealed with that spirit of promise which is the earnest of our inheritance , &c. 1 a great estate is purchased , we would possession have of that blessed inheritance , an earnest therefore crave : 2 was it not purchased , o lord , for us by our dear friend ? o then a pledge do thou afford , an evidence to end 3 the controversie that doth rise continually within , if we 'll believe our enemies , our title 's lost by sin : 4 but we a promise of it have from thee who can'st not lie , and therefore now we humby crave an earnest speedily . 5 like as an earnest doth confirm , and give an assurance of some great purchase , even so we all may see from hence 6 god's spirit is unto our souls an earnest of all good , which jesus christ did buy for us with his most precious blood. 7 and as an earnest when 't is given doth make the bargain sure , so certain shall he have heaven this earnest doth procure . the second part. 1 he that god's spirit doth obtain shall grace and glory have ; for he an earnest of it hath from one that can't deceive . 2 o then come down , o blessed dove , abide thou in our breast , to be an earnest of god's love , and quietly we 'll rest ; 3 but cease will not , but always cry with confidence of soul , thou art our god , o strengthen us , that none may us controul . 4 to god the father , and the son , and holy ghost therefore , be blessing , honour , and renown , now and for evermore . hymn 72. the spirit a seal . eph. 1.30 . and grieve not the holy spirit of god , whereby ye are sealed to the day of redemption . 1 o lord , now we perceive most clear thy love is great indeed ; ah we shall the inheritance have which thou to buy didst bleed . 2 thou wouldst not , lord , bought it so dear had not thy purpose been to make it sure unto our souls in ' spite of world , or sin ; 3 and as for us thou didst it buy , and we the earnest have , so now we also do espy a seal to us does cleave . 4 we sealed are , o that 's a thing which highly's valued , and great assurance doth it bring of what is purchased . 5 it also doth impression make upon the wax always ; so we thy image have hereby , and shall have all our days : 6 but as the wax must melted be before it can receive th' impression of the seal , so we are softned who believe : 7 and this doth thy bless'd spirit do , that holy fire divine his influences this does show , thus doth his glories shine . the second part. 1 and as a seal some strive to change , or it do counterfeit ; so satan , who about doth range , does strive our souls to cheat . 2 a seal is used to secure things secret and close , so thy saints preserved are hereby from men and devils too . 3 now see ye who professors are that you have melted been , as soften'd like the wax ; have you been broken for your sin ? 4 hath any promise been set home with power on your heart ? did ever so god's spirit come his image to impart ? 5 o what impression do you find ? is holiness in you ? do you now in the lord delight more than in things below ? 6 take care you who are sealed ones ye don't the spirit grieve ; don't make him sigh with bitter groans , since such a seal you have . 7 o prize him , and unto him live ! he is your dearest friend ; due glory see to him you give always unto the end . hymn 73. grieve not the spirit . eph. 4.30 . and grieve not the holy spirit of god , &c. 1 the holy spirit grieve do not , which god to you doth give , from whom ye have all that rich grace by which to god we live . 2 it is the spirit that renews the souls of every one that are brought home to jesus christ , whose darkness now is gone . 3 all light and comfort doth proceed from his sweet influence ; 't is dangerous then him to grieve , you may perceive from hence . 4 by him you live , by him you walk , without his help can't we do any good ; o therefore now let him not grieved be . 5 but bless the lord he 's not withdrawn , o sing his praises forth , and live to him as long as you do live upon the earth . hymn 74. the spirit a witness . rom. 8.16 . the spirit it self beareth witness with our spirit . 1 o lord we have a blessed grant of an inheritance , and so hath every holy saint ; and thy grace to advance , 2 thou dost to us an earnest give of it to make it sure , and sealed 't is when we believe unto us too for ever : 3 but that we might by no means doubt to make it firmer yet , a witness , lord , thou hast found out , which thou saw'st requisite . 4 sure 't is some great and glorious thing that purchas'd was so dear ; and 't will eternal comfort bring to have a title clear . 5 o let thy spirit , lord , come in , we 'll hear what he can say , before we dare once , lord , attempt a claim unto it lay . 6 but since one witness may not do , and two required are , let conscience with thy spirit now his witness also bear . the second part. 1 thy spirit must , lord , testifie that we are born again ; is all sin dead ? let conscience speak to put us out of pain . 2 two witnesses , nay such as these we 'll prize , for they are true ; ah! they will free us from all fear , vvhatever does insue . 3 if they together do agree , the controversie's gone ; if we new creatures truly be , vve safe are ev'ry one . 4 they 'll make us to lift up our head vvith joy triumphantly ; all sorrow will be vanquished , o then let 's search and try 5 by thy own law ; for 't is thy word the matter must decide ; thy spirit from thy word , o lord , vve never must divide . 6 o happy soul , art thou sincere , upright in life and heart ? do both these joyntly witness bear , that thus also thou art ? 7 then sing the praise of god above , vvho clears to thee this thing ; o with the spirit fall in love , and praise our glorious king. hymn 75. the spirit a river . joh. 7.30 . he that believeth , out of his belly shall flow rivers of living water . 1 vve of a river now will sing , a stream that sweetly runs ; and praise the high and glorious king , that he the channel turns 2 this way , to us in these dry isles , i' th' solitary place , sweet streams of water doe rise up , god doth pour forth his grace . 3 this makes our wilderness rejoyce , it sion doth make glad ; and saints to sing with chearful voice , that mourn'd , and were so sad . 4 this river sweetly soaks the earth vvhere-e're its streams do run , and plenteously he will pour forth his waters e're he 's done . 5 this river , o 't is very deep , the bottom none can know ; fresh always doth its waters keep , and yet they over-flow . 6 its banks they are god's holy vvord , that is his lasting bounds ; oh! where god doth his name record , there are these waters found . 7 over these banks it will not go , nor ever break them down ; vvhoe're they be who make a breach , they shall be overthrown . the second part. this river when it swiftly runs with an impetuous stream , it drives the soul to jesus christ , o there 's no stopping them : 2 trees that are planted by its side how sweetly do they grow ? like willows by the water-course and drought such never know 3 this river brings things from afar . the best navigation is in this river to set out , 't will bring us to salvation . 4 that soul which doth imploy himself , and work herein each day , he shall be rich eternally , and a bless'd scepter sway . 5 the waters of this river are excellent good to drink ; if thou dost taste , thou wilt no more upon your sorrows think . 6 no wines so rare , ne're cou'd compare with these waters besure ; and such who do drink of them too , ah! he shall live for ever . 7 sing to the river , river of god , let sion much rejoyce ; o sing ye saints with one accord to christ with chearful voice . hymn 76. the holy spirit waters of life . ezek. 36.25 . i will sprinkle clean water upon you . joh. 7.30 . out of his belly shall flow living water , &c. 1 this river flows from god above , it from his throne proceeds , and sweetly too this way doth move , it many millions feeds . 2 these waters purge from filthiness , come wash and be you clean ; it makes the barren soul flourish , and spread his branches green . 3 it 's cooling to a sweating soul that satan hunts about ; 't will quench the fire of lusts within , it does allay our drought . 4 it makes the seed of grace to grow , it mollifies our earth ; all such its influences know who witness the new birth . 5 it heals the wounded soul likewise , there 's no disease within but by these waters cur'd have been , o drink , and drink agen ! 6 o come unto these waters ye who very thirsty are ! to all that come they are most free , o drink , and do not spare ! the second part. 1 do not be foolish and mistake , to go to the wrong well ; these waters 't is that you must take , which far , alas , excell 2 all waters you can go unto ; ah! would you healed be ? to christ by his own spirit come , and sickness soon will flee . 3 ye fools , what is 't that you do drink ? 't is puddle-water base , it stinks , 't is filthy , god it loaths , o taste of his sweet grace , 4 and sinful joys will hateful be , and you will spue them up ; come taste a little water : see! come try ! take one small sup , 5 and you will say god's love , o 't is most pleasant to your taste ! but the chief sweetness is reserv'd for us to drink at last . 6 o praise the glorious god above these waters overflow ! sing praise to jesus christ our lord , and praise the spirit too . hymn 77. the holy ghost a teacher . luk. 12.12 . the holy spirit shall teach you , &c. 1 vve many things are yet to learn , lord , we instructions need ; we fain would all thy truths discern , and from all doubts be freed . 2 some things be dark , and hidden are that we can't understand , and therefore , lord , to make them clear by a most skilful hand 3 thy spirit hast ordain'd to be a teacher unto us , all praise and glory unto thee for dealing with us thus . 4 he has all knowledge of thy laws , and opens ev'ry thing , and can discover ev'ry flaw that up may seem to spring 5 vvi●hin our minds about the way vvherein we ought to go ; out of a book he teaches us the meaning he does show . 6 he did himself this book compile , 't was he who gave it out , and therefore can it open well , and answer ev'ry doubt 7 unto the ignorant and blind , if they his counsel take , god's kingdom they at last shall find , and them he 'll perfect make . the second part. 1 he doth not teach to go astray from thy own written vvord , that 's not thy spirit , nor the way , vvhich doth not just accord 2 in every thing we sure are vvith thy new testament , lord , all such spirits we 'll not hear , by thee they were not sent ; 3 thy vvord it is a sure rule , o let thy spirit come and witness too 't most graciously , and ev'ry nail drive home . 4 let all convictions close abide of sin and duty too , and let us find each promise firm vvhich unto us doth flow : 5 and we thy praises will sing forth , and never go astray , vvhen in our souls thy spirit doth tell us this is the way . hymn 78. the holy spirit like a dove . mat. 3.16 . and he saw the spirit descending like a dove , and lighted upon him . 1 down from above the blessed dove is come ; ah! shall he rest , thou holy and eternal one , vvith me , o in my breast ! 2 there let thy spirit dwell , o lord , vvho has a dove-like eye , most quick to see ; before his sight all things do naked lye . 3 o he is innocent indeed , most harmless , and most meek ; vvhoever would from wrath be freed , his nature they must seek . ● all such who are gentle and kind , most humble in their heart , this dove infus'd it in their mind , he did that grace impart . 5 ah! he is swift as any dove , and quickly can be here ; though he descended from above , yet is he ev'ry where . the second part. 1 from sight of thy all-seeing spirit o whither can we go ? his eyes do search all places out , he walketh to and fro 2 through the earth , where can we hide ? o whither can we fly , lord , from thy presence ? ' cause thou art far off , and also nigh . 3 shall we to heaven mount alost ? lo , thou art present there ! or if we should go down to hell , ev'n there thou dost appear ! 4 yea , should we take us morning wings , and dwell beyond the sea , there would thy right-hand have fast hold , and with us quickly be : 5 nay , if we say the darkness shall yet shroud us from thy sight , alas ! the thickest darkness is to thee like to the light : yea , darkness hideth not from thee , but night doth shine as day ; to thee the darkness and the night are both alike alway . the third part. 1 thy spirit 's swift , he 's swift in flight , from him there 's none can fly ; vve ever be , lord in thy sight , thou canst us soon supply 2 vvith all good things which we do need , and could we get thy vvings , vve should mount up , from fear be freed , and hate earth's empty things . 3 behold he 's come , an olive-leaf vvithin his mouth we see ; god's wrath is o're , it is asswag'd , o therefore joyful be . 4 let 's see thy face , and hear thy voice , and taste thy sweetest love ! o souls ascend ! but o for wings , the vvings of noah's dove ! 5 then should we fly away from hence , leaving this world and sin , and soon wouldst thou , lord , reach thy hand , and kindly take us in . hymn 79. the holy spirit a guide . joh. 16.13 . he will guide you into all truth . 1 we strangers are , lord in the world , ah! 't is a wilderness , and many crooked ways there are , vve therefore do confess 2 vve want a guide who skilful is , thy spirit , lord , is come , no guide like him be sure there is , o let him guide us home . 3 thy spirit points unto thy vvord , and shews where dangers lye ; let 's yield our selves with one accord to him continually ; 4 and we shall all be rid of cares , and never lose our way ; he true directions always gives , vve may not go astray . 5 o well it is for us , o lord , vvho naturally are blind , that we have such a guide as this to stay our doubtful mind . 6 then sing to him with heart and voice , no counsel like to his ; he will not leave us till he hath brought us to lasting bliss . the end of the third part. part iv. containing sacred hymns illustrating the glorious excellencies of god's holy word , and blessed gospel . hymn 80. god's word is light. psal . 119.105 . thy word is a lamp unto my feet , and a light to my paths . 1 light is a pleasant thing to see , thy word true light doth give , nothing can , lord , so pleasant be , 't is that by which we live , 2 by which we walk , by which we work , and all things else we do ; all they who are without this light , don't know whither they go . 3 thy word discovery , lord , doth make , it manifesteth things ; from thence we do our judgment take , it knowledge to us brings : 4 what once we were we know hereby how sad was then our state ; sin 's filthy nature through it we ' spy , and it do come to hate . 5 the way of our salvation too it doth discover clear , and how thou wilt be worshipped whilst we do all live here . the second part. 1 who the true church is we may see , if thy good word we heed ; and by it we the false church know , which filthy is indeed . 2 all things that needful are , o lord , unto eternal life , is plain discovered by thy word , which ends all doubts and strife 3 that is , hath been a long time amongst us here on earth , about the church , and truth of god , but this all silenc'd hath . 4 light hath a clearing quality , and by its heat things grow ; and by it too all fogs do fly , such influences flow 5 as doth revive and sweetly chear the soul that drooping lies , they by thy word , lord , quickned are , and all their sorrows flies . 6 light hath a shining quality , thy gospel shines so bright , that nothing can more glorious be in all thy children's sight . hymn 81. the word of god like gold. psal . 19.10 . more are they to be desired than gold , yea , than much fine gold. 1 how precious is that word of thine , can gold with it compare , when 't is all sacred , all divine ? no , there is nothing here 2 like unto it , 't is of such worth , a little quantity of it exceeds all things on earth , such glories in it lye . 3 tho' gold doth deck the outward man , this doth the soul adorn ; thy gospel is an ornament , nay , 't is thy peoples crown . 4 gold doth make vessels which are rare , thy word and spirit do make golden saints beyond compare , and golden churches too : 5 yea , candlesticks of beaten gold are formed out of it , which glorious are , lord , to behold , but will be rarer yet . the second part. 1 and as gold is durable , so it will the tryal bear ; thy word is try'd , and will abide whilst heaven and earth appear . 2 but o what pains do mortals use to get a little gold ! which when 't is got , it flyes away , and it they cannot hold . 3 o then forbear and labour now for gold that will abide , to lasting glory 't will bring you , and fill your souls beside : 4 which gold could never do , nor shall , that cannot satisfie the soul of man , the thing 's too small , it can't its wants supply . 5 true peace and satisfaction is only in god above ; his word receive , and soon you will be filled with his love . hymn 82. god's word compar'd to milk. 1 pet. 2.2 . as new born babes desiring the sincere milk of the word , that ye may grow thereby . 1 art thou a babe , tho' newly born ? what is thy soul's desire ? dost hunger for milk of god's word , and raise thy cry yet higher ? 2 as pretty babes who want the breast , how do they cry amain ! ah! can thy soul find no small rest till thou dost milk obtain : 3 then know it is a sure sign thou hast a heavenly heart , and god to feed that soul of thine will his sweet word impart 4 to thee , that thou mayst grow thereby , o it is very good ; milk nourishes and feeds the child better than other food . 5 stong meat thou canst not yet digest , milk's a restorative ; god's word restores decayed souls , nay , makes the dead alive . 6 milk was a blessing choice of old , and with it canaan flow'd ; hast thou god's word ? what blessing then better can be bestow'd 7 on thee , poor soul , o prize it much , and on it always feed , t will strengthen thee , and make thee fat , and nothing shalt thou need . the second part. 1 ye who are lovers of sweet milk , will , will you now make haste ? o come and buy ! this doth excell ! we pray you friends to taste . 2 if you were once born from above , though but young babes you were , you with this milk would fall in love , and say it tasteth rare . 3 but whilest your evil nature is corrupted thus with sin , and glutted are continually with filthy trash within , 4 you cannot relish this sweet food , your mouths are out of taste , and therefore you don't find it good , but want it will at last : 5 but you who are god's little ones , what cause have you to sing , that you have plenty still of milk , and every other thing . 6 o live to god , and sing again his blessed praises forth , who feeds , and doth replenish you , and strengthens all your faith. hymn 83. god's word like strong meat . heb. 5.14 . strong meat belongs to those that are of age , &c. 1 some of god's children are grown up to such maturity , that they on meat that 's strong can sup , in which great vertues lye . 2 young-men and fathers some there be whose s●nses have been long in exercise , and therefore they are stronger than the young 3 and little babes , whose stomach 's weak , and therefore cannot bear nor take in dark mysterious things , which elder saints does chear . 4 it argues such diseased be who unto years are grown , if such meat with them don't agree , by which christ is made known 5 more clearly to the ear and eye than other doctrins can , and therefore we say presently he 's a diseased man. 6 some base disease on him has siez'd , he 's under some decay , his stomach rises at god's word , and puts it quite away . the second part. 1 but like as meat that 's strong doth yield the better nourishmant , so such who can strong things take in , are not so impotent , 2 nor ne're so weak as others be , but harder work can do , and unto them continually does sweeter comforts flow . 3 small things do them not soon offend , but strengthned be to bear such things that others startle at , and can't abide to hear . 4 o then ye saints do you see to 't , your weakness don't betray , who have been long in jesus's school , yet stumbling-blocks do lay 5 in your own paths , and others too , and so expose god's name to great reproach , but on your selves do bring the greatest shame : 6 but let the strong bear with the weak in things indifferent , and let the weak more wisdom seek , than from the strong to rent , 7 it is a blessed truth of god for which the strong contend , tho' you being weak do yet not see 't , but may though in the end . hymn 84. god's word sweeter than honey . psal . 110.133 . how sweet are thy words to my taste ! yea , sweeter than honey unto my mouth . 1 how sweet is honey , and the comb in which honey i● found ! but , lord , thy word it do●● 〈◊〉 its sweetness does abound 2 beyond all things , though ne're so sweet , there 's nothing can it show , nor set it forth unto its worth of things which are below : 3 nothing with it can once compare , o do but taste and try ; for none but such can ever tell what good in it doth lye . 4 if you to honey add such things which very bitter are , the bitterness it doth take off , nay sweet it doth appear 5 unto the taste ; so if you do with great afflictons meet , if god a promise gives to you , the tryal will be sweet . 6 but though honey so sweet is found , yet some do it not love ; so none do find god's word most sweet , but those born from above . the second part. 1 for the full stomach oft doth loath the honey-comb so sweet ; so carnal 〈…〉 count god's word as poor and sorry meat . 2 honey is of a purging kind , god's word it purges so , it doth make clean both heart and mind , the life and lip also . 3 o then be like the pretty bee which doth industriously from ev'ry flower she can see her self store with honey . 4 and now ye saints who sweetness find in god's most blessed word , sing forth his praise with joyful mind joyntly with one accord . hymn 85. god's word sword of the spirit . eph. 6.17 . and the sword of the spirit , which is the word of god , &c. 1 o lord , we hear war is proclaim'd , and we engaged are to fight with thee , and in these vvars , to take our proper share . 2 the enemy is cruel strong , and will no quarter give ; and threatens us both old and young , vve shan't much longer live : 3 thou didst o'recome him formerly , he rallies up again . his scatter'd force , and we espy vve fight must or be slain . 4 o let us have thy mighty sword ! o there is none like it ! if in our hearts we have thy vvord , vve 'll bring them to our feet . 5 a sword all souldiers must have on , so ev'ry saint must have thy vvord to fight with , or else they vvill soon their souls inslave . 6 a sword doth not only defend the souldier in the field , but by it he makes foes to bend , and unto him to yield : 7 so doth thy word , o holy lord , save us , and yet annoys , all cruel foes , it brings them down , nay them it quite destroys . the second part. 1 it a two edged sword is too , it wounds always with one , and with the other it does heal likewise e're it has done ; 2 by its sharp threats it wounds the soul , but turn it then again , it 's promises does make us whole , and eases every pain : 3 it will cut off an hand or foot , dismember the old man ; if we do not destroy his life , we live , lord , never can . 4 wounds of a sword do mortal prove if once it pierce the heart ; so let thy word , lord , hit our sin , a mortal wound impart . 5 a sword doth often fright a foe , so that he cowardly beholding it , away doth go , nay , swift perhaps does fly ; 6 even so that soul who hath thy word drawn always in his hand , doth make hi● enemies to run , a battel will not stand . the third part. 1 thy vvord is a victorious thing , a vveapon which oft does such execution by thy strength , great armies it o'rethrows . 2 it must be us'd with greatest skill , and by a pow'rful hand ; 't is by thy spirit we do kill all foes who us withstand . 3 no hand but that this sword can wield , the spirit gives the blow , vve by them both do win the field , and enemies o'rethrow . 4 the spirit doth thy vvord explain , 't was forg'd and given forth even by himself , and therefore he the chiefest glory hath . 5 the efficacy of thy vvord , does in thy spirit lye , it an impression ne're will make , if he don't it apply . 6 all praise do ye give unto god vvho do its power feel ; ah! 't is a sword that doth excell the richest made with steel . the fourth part. 1 ye saints hold fast besure your sword , and rather die o' th' spot than to be cheated of god's vvord ; for should it be your lot 2 it for to lose , you naked are and will become a prey unto the bloody church of rome the very self same day : 3 and see you have skill it to use vvhen you with foes do meet , or else you never will prevail to bring them to your feet : 4 and always bless the holy god vvho doth to us afford the blessed scriptures of truth , prize it with one accord . hymn 86. god's word like a glass 2 cor. 3.18 . but we all with open face beholding as in a glass , &c. 1 how prone are people generally to look into a glass , but will not look into god's vvord to see their woful case . 2 there may they see how foul they be , how loathsom in god's eyes , vvhilst in their sins they do remain , like swine in filthy sties . 3 a glass it is a medium fit persons to represent , so in thy vvord we may behold our god omnipotent ; 4 therein his rare perfections shine , yea , his illustrious face , in all his glorious attributes , his goodness and his grace , 5 vve in thy vvord may these behold beyond what we do see ; those vvorks of thine , lord , can unfold , or do make known of thee . 6 here we may see the father clear , and son in glory shine ; here doth the holy ghost appear , and all alike divine . the second part. 1 a glass , that 's true , doth represent a man's own nat'ral face , but he away goes , and forgets vvhat kind of man he was : 2 so they who only hear god's vvord , and the same do not do , the holy ghost to such compare , which doth their folly show . 3 a glass is us'd dress the head to put on their attire ; come , dress your selves by this rare glass , to raise your beauty higher . 4 here you may see what still you want , the which you must have on ; here may you see how fair you be , that grace doth sweet adorn . 5 you wanton ones , for shame leave off your evil habits , who spend so much time in looking in your glasses ; sinners know . 6 your glasses will in the last day as witnesses arise against you in judgment severe , such folly in it lyes , 7 that nothing can more hateful be such precious time to spend , to dress a filthy head that must be eat of worms i' th' end , 8 whilst your poor soul has nothing on but stinking rags most vile , and is neglected and forgot by you too all the while . hymn 87. god's word compared to rain . deut. 32.2 . my doctrine shall drop as the rain . 1 lord 't is a droughty time we see with us , alas , within , our moysture seems all dried up by lust , that fire of sin . 2 o thou who dost command the clouds , shall now thy showers fall ? shall rain pour out on barren hearts ? and dews distill as small 3 upon the sweet and tender herb , that so the one may be made soft with rain , and th' other refreshed be by thee ? 4 the rain falls at thy dread command a shower here and there ; 't is as thou dost , o lord , appoint that we of blessings share ; 5 that we enjoy thy precious word , whilst other barren lye , who hardly have one drop of rain their wants for to supply . 1 the former rain was poured out , it was a mighty shower ; so shall the latter rain come down before this day is o'er . 2 a little at one time , again we have a little more ; thus doth thy word like unto rain refresh thy blessed poor . 3 rain makes the earth both fresh & green , and ev'ry thing to grow ; t is by thy word and spirit ; lord , we thrive and flourish do . 4 there 's none can stop the rain that falls , if thou commission give , thy word shall come upon us all , thy grace shall make us live . 5 let sin and devil do their worst , thy word shall not return unto thee empty , it prosper shall , for thy will must be done . the third part. 1 thy ministers are like to clouds who do the rain retain ; of them thou dost make equal use to pour it out again . 2 o let us then cry unto god his clouds may all be full , not empty ones which hold no rain , but do deceive the soul , 3 and pray that we may always have rain as we do it need , that grace may grow , and in us all spring up like to choice seed , 4 and praise the glorious god above who doth such blessings send ; if we his mercies do improve , our days will joyful end . 5 't is a sore judgment when the lord doth stop the bottles of heav'n , but o 't is worse when god's good word and blessings are with helden . 6 we wisk away , our glory fades when god his word denies , or doth with-hold his blessings from 't , both faith and hope then dies . 7 o look to god , remember him from whom your fruit doth flow ! if you are fruitful , sing his praise , and live unto him too . hymn 88. god's word compared to dew . deut. 32.3 . my speech shall distill as dew . 1 as dew doth insensibly fall , so doth god's gracious word invisibly op'rate in us , as we have often heard . 2 how sweet are dews unto the herb , it makes them richly smile ; so doth thy word bedew oft-times thy own true israel . 3 it makes our graces to send forth a rare and fragrant scent , which doth delight the holy one , the lord omnipotent . 4 but dews will not , lord , always do , mens hearts so barren are ; some soaking showers they must have , if any fruit they bear . 5 all praise and glory unto god who wisely orders things , that as our wants and needs appear , his mercies flow like springs . hymn 89. god's word choice treasure . 2 cor. 4.7 . but we have this treasure i● earthen vessels , &c. 1 thy word is treasure very rare , for we do often see thou dost to gold the same compare , and things that glor'ous be . 2 it is , lord , of so great a worth no man can comprehend , nor tongues of angels set it forth , all riches does transcend : 3 ah! such is thy most holy word , through it thy precious love to us conveyed is , o lord , this doth the matter prove 4 that which the best and wisest men esteem'd above all things , and is the channel that let 's in the joy of divine springs ; 5 and doth enrich the soul of man , and that eternally ; the worth of it there 's no one can express assuredly . the second part. 1 some treasure that in bulk is small , yet doth in worth excell ; such is thy gospel , blessed lord , thy people know it well . 2 one promise is more worth than all the gold which the world hath ; if thou dost give it , then we shall say , what is all the earth 3 when unto it compar'd it is ? this treasure does delight the souls of saints , and makes them sing to thee both day and night . 4 it hath such influence on the heart , as earthly treasure here , that on thy word we meditate , because our hearts are there 5 where our chief treasure even lyes , on that the heart is set , and hence it is they it esteem 'bove their necessary meat . 6 this makes men great and honourable , because much treasure have ; this also frees from care and trouble , and does not us inslave 7 to dunghil-earth , as treasures do , it raises souls above all things that are , o lord , below , to joy in thy sweet love . the third part. 1 treasure in earthen vessels is often laid up by us , and we know very well , so 't is the treasure 's ne're the worse : 2 ev'n so altho' thy gold is found in ministers so mean , the worth of it doth still abound , though some do not esteem 3 of it , because the vessels are despis'd ; but there 's a day when they shall glorious appear , and golden scepters sway . 4 o prize god's faithful servants then , who do inrich your souls ! o value them above all men , and be no longer fools 5 to grieve them , and to wear them out by any means , if ye would ever , in the judgement-day christ's face with comfort see ; 6 for as you ' steem or dis-esteem true preachers of god's word , christ looks upon 't as done to him , like measures will award ; 7 and you whom god doth vessels make his treasure to retain , see that you seek his praise always , and don't his glory stain . hymn 90. god's word compar'd to fire . jer. 23.29 . is not my word like fire . 1 thy word it doth illuminate , it giveth forth sweet light , and also from it we have heat , our graces to excite . 2 thy word , like fire , doth consume our filth and dross within ; what is combustible does waste , it siezes on our sin . 3 fire is of an ascending kind , it mounts things up aloft ; so they mount up in heart and mind , who by thy word are taught ; 4 as fir'd are by thy own spirit , thy word without that , lord , will never burn , nor raise our hearts ( as we have newly heard . ) 5 fire will melt and soften things that hard are naturally ; 't is by thy word and spirit we do with thy will comply . 6 't is that which bends & makes us yield , and humbles much the heart , which naturally was proud and vain , and too obdurate . the second part. 1 thy word it quickens and revives , like fire it does chear ; it consolates and makes such warm who to it do draw near : 2 for they who to it will not come , no profit can receive ; so such who do reject thy word , their souls shall not live . 3 fire will penetrate and pierce , there is no secret place within the soul , but thy word will most quick and swiftly pass . 4 it doth the very thoughts discern , nay it divides between the soul and spirit of a man , to sever both from sin . 5 and fire is used to lay waste houses where rebels hide , ev'n so thy word doth quite consume the house of lusts and pride . 6 man with vain hopes a house doth raise , and vaunts himself each day ; but when thy word doth sieze on him , his house consumes a way . 7 all his vain hope he had before , it is consum'd and gone , and a new temple up is rais'd for the most holy one. the third part. 1 take heed , ye sinners , you don't quench god's word , that fire within ; nor lesson not its burnings if you would not die in sin . 2 if you will sin and have your lusts , whatever preachers say , then down to hell be sure you must , when death takes you away . 3 ah! there 's another fire know , if this your filth don't waste , into eternal fire then you shall all be thrown at last . 4 consider is 't not better far that sin consumed be , yea , all beloved sins and lusts , than damn'd eternally . 5 you that do find the work 's begun , that there 's a spark of fire kindled in your souls , o let it burn , and raise its flames up higher ! 6 o 't is , soul know , a sacred spark , 't is fire all divine ! and god be sure has kindled it in that poor soul of thine . the fourth part. 1 consider god's design herein is to soften thy heart , and to cement thy soul to him , and saving-grace impart : 2 and if it should be quench'd in thee , it lyes not in thy power to kindle it , and god in wrath may also give thee over , 3 and never more renew that work , but let thee quite alone , in all thy sins to take thy swinge , until thy soul is gone . 4 but ye who are the saints of god , as this is fire divine ; so let devils strive and do their worst , it in thy soul shall shine ; 5 though not always to such degree your sin deaden may , and therefore see you careful be to cherish it each day ; 6 and sing god's praise continually , who makes the fire burn , and pray that he would blow it up , till all your work is done ; 7 and also cry unto the lord this fire to kindle round about , and sweetly burn in ev'ry place , and never be put out . hymn 91. god's word comp . to a hammer . jer. 23.29 . is not my word like a fire , and like a hammer , to break the rock in pieces ? 1 rocks they are hard to work upon , yea , ' gainst a mighty hand ; the hardest flint or pebble-stone whole , long it cannot stand . 2 if thou , o lord , art pleas'd to take the hammer up and strike , thou wilt impression quickly make , though none can do the like . 3 there 's none can break our flinty rock besides thy self alone ; alas , our power is too weak to break such hearts of stone ! 4 what can the hammer do , o lord , thou the great agent art ; the instrument , that is thy word , o smite upon the heart , 5 and make it yield ! and square it then for thy own bless'd design ; thy image on it , lord , cut out most holy and divine ; 6 and fit it for thy building too , o set it in its place , and life infuse into it so that it may shine with grace . the second part. 1 o let it be well polished , and it also unite unto thy building , there to be a jasper-stone most bright , 2 that it may suit and well agree with the foundation stone , which is of gold , no diamond more glorious ever shone ; 4 and then shall we , when thus we be into thy building laid , have cause to sing unto our king by thy eternal aid . 4 this hammer of thy blessed word must drive the nail quite home , or else convictions will not stick whenever they do come : 5 the precept , lord , will not abide , nor promise fast'ned be ; nor no conviction last in us , until drove home by thee : 6 but since we find they fasten'd are , let us sing forth thy praise ; and since thy word so precious is , let us its glory raise . hymn 92. hymns on the divine authority of the sacred scriptures . 1 the sacred scriptures are sublime , although mysterious be ; their matter shews they are divine , nay , their divinity 2 is seen by what they do treat of , or unto us make known , there we do read of great jehovah , the high and lofty one , 3 of his dread essence , nature pure , and of the vnity between the father , son , and spirit , or holy trinity ; 4 there do we read of his great works who did this world frame ; how out of nothing by his word all things at the first came . ● there we may see and wonder too ●ow infinite wisdom shone w●th ' glorious compact made between the father and the son , 6 in finding out , and bringing in a way for to unite justice and mercy , that so they might equally shine bright . 7 here justice doth with mercy meet like an endeared brother ; and mercy doth god's justice greet , and both do kiss each other . 8 from hence ye may see cause to sing th' eternal one's high praise ( in bringing in of jesus christ ) with thankful hearts always . the second part. 1 th' antiquity of scripture show that they are most divine ; for no writings did the world know so soon as they did shine . 2 this was the first and chiefest book that e're was made , or pen'd ; o therefore love in it to look , though you can't comprehend 3 the mysteries that lye therein hid from all carnal eyes ; yet since it hath so ancient been , o see these lines ye prize ! 4 their royal descent from god alone also does plain appear by their high style and majesty , that shines in them most clear . the third part. 1 the holiness which they promote to such a high degree , may clearly ev'ry soul convince of their authority : 2 so pure and perfect is god's word it silence may all them who it oppose , and saints from hence it love and much esteem . 3 this is the cause wherefore they love god's words better than gold or jewels rich , which are esteem'd by most who them behold . 4 they see god's precepts are most just , it doth all sins descry , and ev'ry lust and false way they hate therefore bitterly . 5 th' admirable and sweet consent , and blessed harmony that 's in the whole and ev'ry part shews their divinity . 6 the credit of their pen-men too , whom none could ever charge with the least forgery or guile , doth prove to us at large , 6 that they from god alone proceed , who did their souls inspire in writing all they written have , that grace we might admire . the fourth part. 1 their prophecies accomplish'd were , ( which shews they are divine , ) exactly as to time and thing , to matter and design : 2 and the miracles which were wrought these vvritings do confirm , must needs also herein be brought , to shew from whence they came . 3 the preservation they have had was strange and marvellous , and to their truth doth glory add for to be priz'd by us . 4 the great success with which they met in midst of bitter foes , and how their power has prevail'd , their lasting glory shows : 5 the vvorld by a few fishermen , by this most sacred word , without the help of carnal force , vvere turned to the lord. the fifth part. 1 the harmony and joynt consent of holy men and good , and martyrs who seal'd to the truth of them with their dear blood , 2 do shew their great veracity , and may all men convince they came from god , therefore we must bear up in their defence 3 against all such who them oppose , or count them not divine ; for doubtless in all wise mens sight by these their glory shine . 4 the evidence unto the heart vvhich to good men they give of god's great love , who doth impart to all who them receive 5 ( in life and power ) his image clear : bringing the old man down , renewing of their inward man , so that they can't but own 6 the work which by this word is wrought brought on them to be divine ; thus from these hints which we have gods vvord doth glorious shine . 7 the very heathen witness bear as to matter of fact , touching such things scriptures declare that god and christ did act . the sixth part. 1 berolus , as josephus shews , doth mention noah's flood ; and * pliny , with some others , speak how the most mighty god 2 did sodom turn by dreadful flames unto a dismal lake : of moses and his vvonders too vve find the egyptians speak 3 in their records ; yea , the chaldeans and grecians own the same : and others shew with what high hand israel from egypt came . 4 the star which at christ jesus birth to th' vvise-men did appear , pliny and calcidius both most plain and full declare . 5 but there 's no need of man's record , to men we do not fly ; the witness of the glorious lord is full of certainty . hymn 93. scripture can't be broken . joh. 10.35 . and the scripures cannot be broken , &c. 1 the scripture broken cannot be , let men think what they will , such , such is their veracity , god will his vvord fulfill . 2 vvhatever thou , o lord , hast said , accomplished shall be ; no promise past , nor threat delay'd , no soul shall ever see ; 3 because they are diuine we know , of such authority , that they from thee alone do flow , vvho will not , cannot lye . 4 let saints therefore rejoyce and sing , for they from hence may see great comfort unto them does spring to all eternity ; 5 for what thou hast , lord , promised to such who do believe , as 't is contained in thy vvord , the same they shall receive : 6 but wo unto all wicked ones , their doom appears hereby ; for if they live and die in sin , in hell they all must lye . 7 all praise to thee , o god , alone , vvhose vvord we know shall stand ; let all such sing who it believe , and yield to thy commmand , 8 vvho will do all , and do no more than written they do see , these , these shall sing , and thee adore unto eternity . hymn 94. god's word establ . in heaven . psal . 119.89 . for ever , o lord , thy word is settled in heaven . 1 in heaven , lord , where thou dost dwell thy vvord's establish'd sure , and shall to all eternity fast graven there endure . 2 from age to age thy truth abides , as doth the earth witness , whose ground-work thou hast laid so firm no tongue can it express . 3 go too therefore ye foolish men , depart from me , be gone ; for god's good precepts we 'll obey , nay , keep them ev'ry one . 4 what thou hast promis'd , lord , perform , till death doth seize on me ; ner'e let my hope abuse me so as to distrust in thee . 5 uphold me and i shall be safe for ought they do or say , and in thy statutes pleasure take , o lord , both night and day . 6 thou hast trod such under thy feet vvho do thy statutes break ; for nought avails their subtilty , their counsel is but weak . hymn 95. vertue and power of scripture psal . 119.8 , 9 , 10 , 11. 1 thy covenants are very deep , and full of things profound ; my soul therefore thy word will keep when they are try'd and found . 2 when men enter into thy vvord , they find a light most clear ; tho' fools , yet they , lord , shall not err vvhen they to it adhere . 3 the vvord of god most perfect is , his testimony sure ; converting souls , and making wise the simple and obscure . 4 the statutes of the lord are right , and fill the heart with joys ; the precepts of the lord are pure , enlightning the eyes . 5 the fear of god is clean also , and doth endure for ever ; the judgments of the lord are true , and righteous altogether . 6 yea , more than gold , than much fine gold to be embrac'd alway ; the honey and the honey-comb are not so sweet as they : 7 they are thy servants monitors , how he his life should frame , and great rewards is there for them vvho do observe the same . hymn 96. profit of the scriptures . joh. 5.39 . search the scriptures . 1 search the scripture , by which ye think eternal life to have ; and those are they that testifie of him that came to save ; 2 for what of old was given forth vvas for our learning penn'd , that we by scriptures comforted might hope unto the end . 3 the prophecy came not of old by man 's own private will , but holy men of god foretold by heavn's inspired skill : 4 then to the law and testament for they that speak not right , and as this word doth represent , in them there is no light : for scripture , sacred verities came all by inspiration , able to perfect and make wise , through faith , unto salvation . hymn 97. the excellency of the gospel . 1 blessed be god that we were born under the joyful sound , and rightly have baptized been , and bred on english ground , 2 where god most gracious doth appear , and does pour forth his grace ; the lines are fallen unto us in a most pleasant place . 3 " we might have been dark pagans all , " or veiled like each jew , " or cheated with an alcoran " amongst the turkish crew . 4 dumb pictures might we all ador'd , like papists in devotion ; and with rome's errours so been stor'd , to drink her deadly potion . 5 we might have liv'd in shades of night , and ne're have known good days , but thou hast sent us gospel light to thine eternal praise . 6 the sun which rose up in the east , and drove their shades away , hath sent his light unto the west , and turn'd our night to day . 7 blessed be god for what we see , our god for what we hear ; sweet news of heaven , lord , from thee sounds daily in our ear. the end of the fourth part. part v. containing sacred hymns setting out and illustrating the transcendent excellencies of the graces of the holy spirit . hymn 98. grace compared to salt. mark 9.50 . have salt in your selves . 1 how unsavoury , o lord , are things , unless they salted be ! and so indeed were all our souls , till seasoned by thee 2 with thy most sweet and precious grace , that is the salt whereby we sav'ry do become , o lord , thy salt , o then apply . 3 salt is of such a quality that it doth search each part of flesh , that it is laid upon , so grace searches the heart : 4 the spirit searches all deep things , yea , the deep things of god ; it will find out what sin in us doth still make its abode ; 5 and then ( like salt ) doth purge it out , 't is grace which purifies the heart and life , there is no doubt but such , like vertue , lyes 6 in that most precious grace of thine , o then let 's look and see whether we search'd and purged are , and then sing praise to thee . the second part. 1 salt doth preserve , 't is evident , both meat and other things , else they 'll corrupt and quickly taint ; like vertue also springs 2 from thy good grace , 't is that , o lord , which doth preserve from sin all graceless sinners odious stink , so filthy are within , 3 that all their inward parts corrupt , and they like carrion lye in a vile ditch , or common-shore , in their iniquity . 4 but such in whom gods grace is wrought , grace does their souls preserve from sin , in heart , in life , in thought , uprightly god to serve . 5 most sweet are they and savoury to god and unto men , and all their works they have perform'd by grace have season'd been . the third part. 1 salt is of universal use , there 's nothing men want more ; without god's grace there 's none can live , let them be rich or poor . 2 such absolute need have we thereof , without it can't live here a holy life ; nor can we stand when jesus doth appear . 3 all ranks of men both high and low , both kings and peasants too , must salted be with grace on earth , or down to hell must go ; 4 in ev'ry state , where-er'e they be , by sea as well as land , they grace do need continually if sin they would withstand : 5 our speech , and all that we do say , must season'd be with salt ; or else our words and breath will stink , and all be good for nought . the fourth part. 1 salt , naturalists do oft declare , is good against the stings of serpents ; and does worms destroy which from corruption springs . 2 grace is a sovereign remedy against the sting within ; and kills the worm of conscience too , the product 't is of sin : 3 sin is a thing most venomous , a sting it is likewise of the old serpent , and 't is worse than what in poyson lyes : 4 this kills the soul and body too , and poysons ev'ry part ; and doth corrupt each faculty of ev'ry sinners heart . 5 salt was of use under the law ; for ev'ry sacrifice must salted be , and so must we before all-seeing eyes : 6 yea , ev'ry prayer and offering that 's offered up on high ; your duties all must season'd be with grace continually . 7 but other salt , if meat do stink , it can't it sav'ry make , but grace will such recover who most filthy ways do take , 8 and in god's nostrils loathsom are , yet grace will sweeten them ; nay , they will such a savour bear he 'll highly such esteem . the fifth part. 1 but we , alas , do often see salt lose it's savour may ; or things may over-salted be , if too much on they lay : 2 but grace in both these things excells , its savour cannot lose ; nor can we have of it too much , most savoury are all those 3 who most are salted with this salt , o therefore loudly cry for grace good store , and do not fear , god will your wants supply . 4 then sing forth praises to the lord with grace in all your hearts , and see that you well-season'd are in all your inward parts . hymn 99. truth likened to a girdle . eph. 6.14 . and having your loyns girt about with truth , &c. 1 true grace , and true sincerity is like a girdle rare , which some about their loins do love continually to wear . 2 like as a girdle cleaves to men , and doth them compass in ; so grace should cleave unto our souls , to keep us from all sin . 3 we in the bonds of truth and grace should evermore abide , and never from god's grace and truth go back , nor turn aside . 4 and as a girdle strengthneth the loyns of ev'ry one , so will this girdle of truth also all such who have it on . 5 if you in the true doctrine are , and in sincerity do firmly stand in every truth , small weakness you 'll espy 6 to be in you , for strength you 'll have , if that your hearts be found ; and every gospel blessed truth be evermore your bound . the second part. 1 the souldier in the days of old his armour did gird on , and then compleatly harnessed was he to look upon : 2 so must the christians armour be girt with sincerity , what will mens faith , or righteousness , or hope else signifie , 3 if they are not upright in heart , and truth is not their bound , they hypocrites be sure will then ( if so ) at last be found 4 to have the loyns well girt , denotes that preparation we unto the battel ought to make , so ready must we be 5 for to encounter or engage with all our cruel foes , to have our armour girt with truth , and then need fear no blows . the third part. 1 girdling also service denotes , let loyns be girt about ; and let your lights be shining too , and let them not go out ; 2 that ye may on your master wait , whose coming doth draw near ; be ready therefore every saint , o now your selves prepare ! 3 let ev'ry thing in truth be done , and grace the girdle be ; and then with joy shall ev'ry one their blessed master see . 4 a girdle is an ornament , it fastens all together , and covers joynts the armour hath that men cannot tell whether 5 't is all one piece , or 't is in parts , it doth them so unite ; thus doth uprightness us adorn , that in jehovah's sight 6 there seems no flaw , nor no defects , uprightness covers all ; god doth that soul who is sincere , a perfect christian call . the fourth part. 1 come , art thou low , of mean descent , and of ignoble birth ? grace covers this deformity , its glory so shines forth : 2 or art thou lame , or outwardly may blemishes be seen ? yet grace doth cover this defect , thy beauty 's great within : 3 or art thou poor , and so art brought unto contempt and scorn ? sincerity doth make thee rich , nay more , to be high born . 4 may be thy parts and gifts are small , and hence men thee dispise ? sincerity hides this in all , in this thy glory lyes ; 5 for grace excells the greatest gifts , gifts may to man commend ; but grace commends thee now to god , and so 't will in the end . the fifth part. 1 soul , hast thou worse defects than these , infirmities within ? sincerity doth god so please , it covers all thy sin . 2 he it esteems so as if thou hadst never broke his law , and through christ's righteousness he doth in thee behold no flaw . 3 o get this girdle on , ye saints , it glitters more than gold ; it never can besides be lost , and doth its beauty hold 4 as fresh as 't was when first put on , o bless'd sincerity ! how glorious art thou ! how dost thou snine in jehovah's eye ! 5 see then that ye the truth hold fast , and with it girted be ; then no delusion needst thou fear , nor cursed heresie ; 6 but the right girdle take be sure , and not the counterfeit , the true by this you may descry , christ's truth is stampt on it . 7 it with the written word agrees exact in ev'ry thing ; if all christ's precepts you don't own , contempt on you 't will bring . 8 that girdle will not hold but break , though you may seem sincere so far as you cleave unto truth , yet will at last appear 9 a false professor , ' cause you have some blessed truth withstood , into which you did light receive , but not obey it wou'd . the sixth part , with psal . 117. 1 each truth of god , o it is pure , god's truth doth make us clean ; it frees our souls also for ever , such glory in it 's seen . 2 strong is the truth you all will say , this girdle then is strong ; o buy it , souls , whilst 't is to day , 't will fit both old and young . 3 god's saints did suffer grievous pain , great tortures did endure before they would part with the truth , such peace it did procure 4 unto their souls who faithful were unto the truth alway ; o it will make you holy , bold in the great judgment-day . 5 now let all nations of the earth their great creator praise ; nay let the people all sing forth his mighty name to raise ; 6 whose kindness's great unto his saints , his mercies ever sure ; o praise ye him for his bless'd truth which doth abide for ever ! hymn 100. breast-plate of righteousness . eph. 6.14 . and having on the breast-plate of righteousness , &c. 1 o lord , we souldiers are , and we must fight , or else be slain ; o let us all well armed be , for foes come on amain ! 2 and since our enemies do aim to hit us on the breast , thy blessed breast-plate let 's have on , for that will hold the test . 3 't is righteousness that will secure our souls from ev'ry wrong , and 't will also , o lord , endure as well as it is strong . 4 there 's no engaging in these wars without a righteousness ; this breast-plate scatters all our fears , who do thy name profess . 5 a breast-plate 't is that doth preserve the body's chiefest part ; 't is righteousness which , lord , doth save our precious souls and heart . the second part. 1 a breast-plate doth the souldier chear , it makes him very bold ; so righteousness doth make us all our sword with courage hold , 2 and not to fear i'th'day of evil what any man can do ; nay we hereby withstand the devil , who doth great malice show . 3 o then , ye saints , see you maintain a good and holy life , and soon thereby you will obtain an end of all that strife 4 with which you meet from foes without , and also from within ; o know it is god's great design to purge you from your sin ; 5 and that you holy should all live , and hence 't is you have grace ; the seed of holiness is sown , and it will grow apace , 6 if under god's shinings ye sit , and he his rain doth send , then will your righteousness break forth , and peace will flow i' th' end ; 7 and of god's goodness ye shall sing , and lift your voice on high , and happy be when god doth bring you on death-beds to lye . hymn 101. the shield of faith. eph. 6.16 . above all things take the shield of faith. 1 faith is a grace that god hath wrought in us who do believe ; if it be strong , we need not care what gun-shots we receive 2 from satan , who his fiery darts continually lets fly ; ah! 't is our shield to save all parts , whatever danger 's nigh . 3 a shield is turned ev'ry way , that so no dart may wound ; and we by faith , as with a shield , are compassed quite round . 4 the will and judgment it secures , and doth affections keep warm unto christ , and conscience too , it saves from drousie sleep . 5 a shield preserves the other part of armour we have on ; so faith secures every grace ; that hurt be done to none . 6 christ's righteousness very pure , to that 't is we must flee ; and unto us by faith 't is sure , and this by faith we see . hymn 102. faith more precious than gold. 1 pet. 1.7 that the tryal of your faith , which is much more precious than gold , &c. 1 by faith we do on christ depend for all that he hath done ; by faith we do to god ascend with many a bitter groan : 2 and we receive what we do want , when we by faith do cry ; faith doth sustain each drooping saint , and all their needs supply . 3 gold is a thing that has the name of things that precious are ; for preciousness faith has the same , with which gold can't compare . 4 tho' gold is precious when 't is try'd , yet tried faith exceeds the finest gold , 't is more in worth , and does supply all needs : 5 't is more desirable far than gold , o with it fall in love ! and as hid treasure seek it do of god , through christ above . 6 gold by the touch-stone must be try'd , so you must try your faith ; no touch-stone but god's blessed word is there in all the earth . hymn 103. hope an helmet . 1 thess . 5.8 . and for an helmet the hope of salvation . 1 hope is a precious grace , o lord , and fixed it must be upon thy self most patiently , no other hope have we . 2 't is not on gold , nor length of days , nor on things here below ; but 't is on jesus christ alone , from whence all help doth flow : 3 and like a helmet 't is we find that doth preserve the head ; hope stays on thee , always our mind , when we are hard bested ; 4 and as a helmet fearless makes a souldier in the field ; so hope of glory makes us all resolve we ne're will yield 5 to satan , nor to other foes , when we with them do meet ; nor need we fear their cruel blows , if we have this helmet , 6 since we compleatly armed are , even from head to foot , our head-piece makes us to appear both fierce and very stout . 7 this helmet will us never fail if that we have it on ; the soul it is , it doth preserve till all our dangers gone . hymn 104. hope compared to an anchor . heb. 6.19 . which hope we have as the anchor of the soul. 1 this world 's a sea , our soul 's a ship with raging tempest tost ; and if she should her anchor slip , she doubtless will be lost . 2 thou , lord , our skilful pilot art , thou know'st all rocks and sands ; our seamen are our faculties , which must do thy commands . 3 faith like a cable doth appear , hope is our anchor sure ; and if right cast , we need not fear we shall each storm endure . 4 repentance like a bucket is to pump the water out ; for leaky is our ship , alas , which makes us look about . 5 thy graces are our blessed fraight , and heaven is our port ; thy spirit , lord , must fill our sails if e're we bid fair for 't . the second part. 1 lord , still the seas , alas , they swell , and very tempestuous are ; our compass is thy holy word , by that 't is we must steer . 2 lord , thou hast power o're the seas , let us not calmed be ; and when the waves do roar and swell , let 's cast our hope in thee . , 3 which like an anchor doth take hold with that within the veil ; and if right cast , we may be bold , our courage shall not fail . 4 we for our anchor have a rock that is most firm and sure , and thou wilt us , lord , ne're deceive , but will our souls secure . 5 let hope be fixt on christ our lord , and on thy covenant ; thy promises also afford relief to ev'ry saint . 6 christ's death and resurrection too our hope is grounded on ; if thus we cast our anchor do , we safe are ev'ry one . hymn 105. love comp . to coals of fire . cant. 8.6 . love is strong as death , jealousie as cruel as the grave , the coals thereof are as coals of fire , &c. 1 o set thine image on my heart ! o seal it on my arm ! for love , like death , doth cast dart , and jealousie is warm . 2. 't is like the grave , whose keen desire nothing can satisfie ; the coals thereof are coals of fire that flame most vehemently . 3 waters can't quench love's flames , nor floods the same can ever drown ; lf some for love would give his goods , despis'd is such an one . 4 lord , bear our name upon thy breast , engrave it on thy heart , there let it be so sure possest it thence may ne're depart ; 5 for love we find is very strong , it wounds unto the quick ; thy presence , lord , supports our souls , thy absence makes us sick . 6 shouldst thou but seemingly disdain our souls that are engag'd , like fire it would put us to pain , whose grief 's not soon asswag'd . the second part. 1 o love us then , or else we die ; is it not thee we crave ? if thou thy love shouldst once deny , we soon should find a grave . 2 death conquers all , and all submit unto his pale command ; so love brings all unto its feet who are there with inflam'd . 3 the grave is never satisfy'd , no more , alas , can he who having tasted of thy love , till he enjoyeth thee . 4 but death destroys and also kills , but love doth make alive ; it kills our sin , and we thereby do presently revive : 5 but if the object be deny'd the heart is set upon , we never can be satisfy'd until our life is gone . 6 love so doth flame , and jealousie so burns the heart and eyes ; the soul must be embrac'd by thee , or be love's sacrifice . 7 whole seas of trouble cannot quench love 's everlasting flame ; let what will come where true love is , that soul is still the same . hymn 106. baptism a burial . col. 2.12 . buried with him in baptism . 1 lord , are we dead ? dead unto sin ? then buried let us be ; let sin be cover'd , the old man be slain , o lord , by thee . 2 we have baptized been , o lord , as such who were all dead , to shew that thou didst lye i' th grave , we all were buried 3 under the water , whereby we do in a figure see , that as we shew'd how we are dead , so raised are with thee . 4 none buried are till dead they be , those who baptized are ought to be dead to ev'ry sin , to self , and all things here . 5 those who are buried , covered are all over in the earth ; ●n baptism the self-same thing must plain be holden forth : 6 or else it answers not the end of christ , who did ordain that glorious rite , if not so done , they do the same prophane . hymn 107. the 6 princip . of christs doct. heb. 6.1 , 2. not laying again the foundation of repentance from dead works , and of faith towards god , ver . 1. of the doctrine of baptism , and laying on of hands , &c. ver . 2. 1 repentance , when wrought in the soul , and faith for to believe , then such on jesus christ rely , and truly him receive 2 as their dread lord and sovereign him always to obey , and in all things o're them to reign , and govern night and day . 3 christ's baptism is very sweet , with laying on of hands , our souls are brought to jesu's feet in owning his commands . 4 those ordinances men oppose , and count as carnal things ; we have clos'd with , and tell to those , from them great comfort springs . 5 thee , holy lord , we must obey , though men reproach us still ; yet let us do what thou dost say , and yield unto thy will ; 6 and still alone on thee rely , and not on what we do ; in point of trust we fly to thee , and let our own works go ; 7 and though in minding thy sweet truth men do us vilifie , yet we resolve , lord in thy strength , to own them till we die . the second part. 1 o lord , let us not turn back on thee whom we do love ; for we do know we shall not lack thy presence from above ; 2 for thou hast promis'd to the end to us that will be near , and be to us a faithful friend , which makes us not to fear 3 whatever men or devils do in secret place design ; for soon canst thou them overthrow , and help all souls of thine . 4 the resurrection of the dead we constantly maintain , when all those who lye buried shall rise to life again ; 5 and that the judgment-day will come , when christ upon the throne shall pass a black eternal doom upon each wicked one : 6 but all his saints then joyfully with bowels he 'll embrace , and crowns to all eternity upon their heads he 'll place ; 7 and in the kingdom shall they reign prepared long before , and also shall with christ remain in bliss for evermore . hymn 108. lord's supper our passover . 1 cor. 5.7 . for christ our passover is sacrificed for us . 1 o blessed lamb of god , shall i forget that love of thine ! thy life , o lord , thou didst give up to save this soul of mine . 2 most harmless lamb , and innocent , when come to a ripe age , ah! then didst thou thy life give up god's anger to asswage . 3 thy blood is sprinkled on our doors , or rather on our hearts , to shew god hath our sins pass'd o're , and mercies he imparts . 5 the lamb it was roasted with fire , thou didst god's wrath sustain ; and on thee we by faith do feed , and life thereby obtain . 5 the lamb was eat with bitter herbs , so let us see our sin , and find it bitter unto us , it so to thee has been ; 6 and so let us thy praises sing whilst thus we feast with thee , and with one heart exalt our king in all sincerity . part vi. containing divers sacred hymns , setting forth the nature , work , office , and excellences of the holy angels , and the spirit or soul of man. hymn 109. angels called watchers . dan. 4.17 . this matter is by the decree of the watchers . 1 the holy angels have a charge to watch continually ; they do not sleep , but evermore have us in their sweet eye . 2 they have a charge to keep us here , and compass us about , and warning give oft-times also when trouble 's breaking out . 3 watch men are useful in the night , they dangers do prevent ; so angels useful are to those unto whom they are sent . 4 was not elisha safe whilst he was compassed quite round with these blest chariots and horsemen who did his foes confound ? 5 o what are we , most holy god , that thou shouldst take such care of us who so unworthy be , and sinful creatures are ! the second part. 1 behold the angels of the lord do encompass round about all them that fear him , for their guard , to keep all dangers out ; 2 for he hath giv'n his angels , charge to keep thee day by day , that thou mayst walk abroad at large with safety in thy way ; 3 for they this charge must execute , and bear thee in their arms , lest ever thou shouldst dash thy feet against a stone for harm ; 4 for are they not all ministers sent forth for ministration in their behalf , that shall be heirs of god's assue'd salvation ? 5 ye saints , behold the love of god , and sing his praises forth ; no wicked prince has such a guard as th' meanest saint on earth . hymn 110. angels called morning-stars . job 38.7 . when the morning-stars sang together , &c. 1 how glorious are the morning stars ! how doth their glory shine ! angels most glorious creatures are , yea , holy and divine : 2 they sang together at the first jehovah's glorious praise , and we of them also learn must to sing to god always . ; 3 nay , with united voices sing in consort with much joy , since christ has overcome our foes , who would our souls destroy : 4 and did they not a second time sing unto god on high , when jesus christ our lord was born ? and yet shall saints deny 5 this is our work ? no , no , it doth sharply indeed reprove such who would rob the holy god of that which he doth love . 6 it is his due , and it belongs to him as his just right ; his praise to celebrate in songs is lovely in his sight . psalm 89. 7 thy mercies , lord , then we will sing , thy truth to all proclaim ; the heav'nly angels sacred choir shall celebrate the same . 8 these never with the lord dispute , nor his commands contest , but give attendance at his throne , with awful fear possess'd . hymn 111. angels sons of god. job 38.8 . and all the sons of god shouted for joy . 1 sons in their father do rejoyce , whose off-spring all they be , and hence the angels lift their voice in songs , lord , unto thee , 2 by whom they all created were , and on whom they attend , and from whom all their dignity doth unto them descend : 3 they cloathed are like unto sons with might and glorious power , and serve the lord most willingly , with greatest zeal each hour : 4 one part of their sweet work 's to sing to god melodiously , and we by them also are taught to sing continually . 5 then as god's will is done by them , let us do it on earth ; like flames of fire let us be , and sing god's praises forth . hymn 112. angels god's hosts . gen. 32.1 . this is god's host , &c. 1 the glorious god , the lord above , hath a most mighty host , who have a prince their general , of whom they daily boast : 2 christ is their head , he 's head of all princ'palities and powrs , and these do keep and save the saints from him that souls devours . 3 this mighty host and army 's rais'd under their prince to fight , and one of them hath thousands slain of rebels in a night . 4 this host sometimes does suddenly vile sinners so invade by plague and famine , and by war , that all are soon dismaid . 5 they slaughtering weapons have each one , and execution do ; and as commission they receive , they save or do o'rethrow . hymn 113. angels the face of man , &c. ezek 1.6 , 10. and every one had four faces , the face of a man , of a lion , of an oxe , and of an eagle . 1 the face of a man has majesty , and shews a soul doth dwell in him that hath rare faculties , in knowledge doth excell : 2 so angels look with awful frowns when they in wrath appear , and are endu'd with wisdom great beyond what mortals are . 3 th' face of a man also denotes what beauty is in them , who are most glorious in themselves , and so in our esteem . 4 face of a lion shews their strength , a lion is so strong that he will turn away from none , nor fears he any wrong . 5 face of an oxe may signifie how painful they all be , and any service patiently perform , o lord , for thee . 6 an eagle hath a piercing eye , and swift she is in flight ; the angels do god's face behold , and fly with greatest might . hymn 114. angels like a flaming fire . psal . 104.4 . he maketh his angels spirits , and his ministers a flaming fire . 1 angels as swift as air , as bright as flames , with quick obedience move , to publish and effect below that charge given to them above . 2 as fire burns and doth consume , so th' seraphims signifie a burning to shew what zeal's in them who do attend on god most high : 3 and also how with flaming zeal , when they from god commission have , they do break forth at his dread word to kill his foes , his saints to save . 4 let wicked ones amazed stand , who can escape a flaming fire ; let saints also do god's command with zeal , like to the heavenly quire : 5 and let them learn likewise from hence what comfort this to them may bring ; these angels come for your defence swift , like to flames , or eagles wings . hymn 115. angels lik horses , red , &c. zach. 1.8 . behold a man upon a red horse , and behind him were red horses , speckled , and white . 1 a horse is strong , and nothing fears , and swift they are to run , angels are cloath'd with mighty strength , and fly like to the sun. 2 horses and chariots of fire do shew how fierce and agil the glorious angels are always in doing of god's will. 3 by horses red thou dost , lord shew those dreadful slaughters they do make of men , when thou bids them go forth with swords and slay . 4 by speckled horses thou mak'st known a mix'd dispensation , when mercy mingled is with wrath in any sinful nation . 5 the white horses notes that sweet peace which thou at last will send ; for wars on earth thou wilt make cease before the worlds end : 6 and that in christ's dread government he angels oft doth use ; and they are often also sent to shew what next ensues . hymn 116. spirit of man cand. of the lord. prov. 20.27 . the spirit of a man is the candle of the lord , &c. 1 once was our candle lighted , lord , and did most clearly burn ; but soon did satan blow it out , and we were all undone : 2 left in the darkness of the night , and were bewilder'd so , that we for want of thy sweet light knew not which way to go . 3 o let our candle lighted be ! o light it once again , and by it search to find out sin which may in us remain . 4 't is thou must light our candle , lord , with th' fire of thy grace ; o let it burn and ne're go out till we have run our race ; 5 that in thy sight we may see light , and thereby may rejoyce , and sing thy praises day and night with heart and chearful voice . hymn 117. consience a witness . rom. 9.1 . my conscience bearing witness in the holy ghost , &c. 1 conscience a witness is , o lord , of all we do and say , and such who sin against their light , he will the matter lay 2 before the soul , because he knows the thoughts of each man's heart , and never will be brib'd by them , nor from his charge depart . 3 how careful should each person be they do not him offend ; for if god's word doth side with him , it will appear i' th' end ; 4 the soul as guilty will be found , and cast too shall such be , and by the judge condemn'd also to all eternity ; 5 then wo to such who treach'rously their conscience do abuse , or stifle him whom god thinks good in this great case to use 6 ev'n as a witness for himself in ev'ry man 's own heart , to evidence to matter of fact , and judgment to impart , 7 as god's true witness , for to clear him who would judge aright , and make it also to appear so in each man 's own sight the second part. 1 then look to it , ye sinners , who your conscience stifle now ; for he against you will be call'd one day , and make you bow ; 2 and though you think to silence him , so that he cannot speak , yet in the judgment-day he 'll rouse , and make your hearts to ake . 3 if you live not up to your light , then fear what will ensue ; for when he doth receive more sight , he quickly will renew 4 his dread commission from the lord , and you condemn'd shall be ; if he accuses by god's word , no help there is for thee , 5 unless thou dost leave off thy sin , to end the bitter strife , he 'll make thee quickly to cry out , as weary of thy life . 6 but o how happy is the man that conscience by god's word doth quite discharge from guilt of sin in sight of the bless'd lord ! 7 from this great witness none can fly , he will also appear at last day , and will accuse , or otherwise will clear . hymn 118. conscience a witness . the third part. sing this as the hundredth psalm . 1 if conscience is become my friend , and chearfully doth speak to me , and i do to his motions bend , no matter though i hated be : 2 no matter 't is who doth revile , if conscience doth his witness bear for us , and doth upon us smile , most easie will all things appear . 3 if conscience now doth give us rest , and from all burthens sets us free , again we would not be opprest in the old bonds of misery , 4 for kingdoms , nor for crowns of gold , such inward joy doth he afford , that nothing can the same unfold , it so aboundeth in the lord. 5 't is conscience which with peecious food doth feed god's saints continually ; its dainties also are so good , all other sweets they do defie . 6 this banquet lasting is also , 't is here they feast both night and day , with all supplies they meet with do , and none their joys can take away . 7 't is conscience which doth chearful make when saints possessed are with grief ; and when they suffer for his sake , he brings them joy and sweet relief . the fourth part. 1 when troubles rise and do encrease , and sinners to the mountains fly , conscience to saints doth speak much peace , and makes them sing when they do die . 2 when others do amazed stand , a place of shelter , lord , have we , and conscience will lend us a hand , that we may hide our selves in thee ; 3 and in safe chambers lock us up whilst all the troubles here shall last , and free us from the bitter cup 'till all the indignation's past . 4 at death , and in the judgment-day , what would men give for such a friend ? all those which do him disobey , they 'll find themselves undone it'th'end . 5 how will such souls repent too late , and wofully will howl and cry ! but whilst such do condole their fate , our souls shall sing continually 6 in joyful hymns unto our god , who has preserved us from harms , and ever will protect us still from satan's base alluring charms . the end of the sixth part. part vii . containing several sacred hymns , setting forth the glory of god's church : likewise of afflictions , the day of grace ; and of the four last things , viz. death and judgment , heaven and hell. hymn 119. the church the city of god. psal . 87.3 . glorious things are spoken of thee , o city of god. glorious things are spread abroad of sion , far and near , that blessed city of our god , whose beauty is most rare : 2 there is a quiet stream makes glad the city of the lord ; his presence will secure her peace , and timely help afford . 3 her building is of precious-stone , her foundation 's sure ; no jasper ever hath so shone like it , it is so pure . 4 't is god who did this city raise , and he will it repair , that it may be to his high praise , himself also dwells there : 5 it is his dwelling-place below , the palace of our king ; and all great kings shall gifts bestow , to make her glory ring 6 throughout the earth , to such degree shall she her beauty spread ; her glory shall by great and small be much admired . 7 then sing , ye saints , lift up your voice , who do in sion dwell ; what people like unto you are , o happy israel ! hymn 120. the church god's vineyard . isa . 5.1 . now will i sing to my well-beloved a song of my beloved , touching his vineyard , &c. 1 now even will i sing a song to my beloved dear , a song of his own vineyard 't is which he hath planted here . 2 my beloved he a vineyard hath in a most fruitful hill , and he also fenc'd it about with care and greatest skill : 3 he planted it with the choice vine , and built a tower too , where he doth dwell , who is divine , this doth its glory show . 4 a wine press too he made therein , which wine pours forth amain , of which he doth delight to drink , due glory to obtain . 5 't was to this end he took such pains , and such great cost laid out ; 't was for his praise , and for our good 't was planted without doubt . 6 he gathered also out the stones which did the same annoy , and did preserve it ev'ry day , that none might it destroy . the second part. 1 and then he looked it should bring forth grapes both sweet and good , but ah ! it was a grievous thing if rightly understood , 2 that after all his cost and pains it should wild grapes bring forth , when no vineyard was like to it planted in all the earth . 3 but hark now what the lord doth say the hedge i 'll take away , and also waste i will it lay to evil beasts of prey ; 4 for what , alas , could he do more for it than he hath done ! and doth it still wild grapes bring forth ? this made his wrath to burn 5 within his breast , and therefore did resolve for to restrain the precious clouds that watered it with sweet and blessed rain : 6 or make his ministers who preach his good and holy word , ●seless to it , so that they might to it no good afford . o then , ye saints take heed and fear lest you should barren prove ; or if you do , god may from you his presence quite remove : but if that you who are his church bring forth the fruit of grace , he never will deal with you thus , your glory to deface . hymn 121. the church christ's body . 1 cor. 10.15 . all baptized into one body . col. 1.18 . he is the head of the body , the church . 1 ev'ry natural body hath a head , and hath but one ; the head , lord , of thy church thou art , thou art her head alone . 2 and all her members joyned be to thee in sacred bonds , and influence they have from thee , in thee her glory stands . 3 and all members of the body are of use unto the whole , so of some use unto thy church is every gracious soul 4 who is a member of the same ; if any rotten are , and past all hope of being heal'd , no being must have there , 5 but off they must be cut with speed , lest worser dangers fall ; for one polluted member may even soon corrupt them all . the second part. 1 wo unto him who shall attempt this body to divide , or make a schism , 't is all one , with piercing of christ's side ; 2 for o the nearness that 's between the body and the head , don't cut christ's veins , remember well what once he suffered . 3 o wound him not again , i say , his body don't annoy ; if it you mangle , he will you for evermore destroy : 4 but see that ev'ry one doth seek to do good to each other , and pity take continually of the poorest brother . 5 o live in love , and see how near you to each other are , and equally your duties do , and nothing do you fear . hymn 122. the church comp . to a bush . exod. 3.2 . and the angel of the lord appeared unto him in a flame of fire out of the midst of a bush . 1 thy church , lord , in her self is poor , like to a bramble dry ; 't is , lord , in thee , in thee alone doth all her glory lye . 2 but though a bush , yet in it thou dost dwell for evermore , and therefore she is not consum'd ev'n now as heretofore . 3 this bush long time on fire has been , o 't is a wond'rous sight , though in the fire , yet not burn'd , this may our souls invite 4 to take a view , as moses did , o why is this thing so ? alas , thy church is dear to thee , beyond all things below ! 5 o then let all those precious birds who in this bush are hid , sing forth thy praise continually , and none their souls forbid . 6 the time of singing , o 't is come , since the sweet turtle-dove did let us hear , in this our land , his voice from heav'n above . hymn 123. churches golden candle-sticks . rev. 1.20 . the golden candle-sticks ar● the seven churches . 1 thy churches , lord , are like unto rich candle-sticks of gold , in whom shines forth that glorious light which sinners do behold . 2 those candlesticks which are so rich are seldom to be found but in the house of a great prince , whose glory is renown'd . 3 this shews the churches of the saints do , lord , belong to thee , who art the glorious king of kings , they useful also be , 4 as candlesticks in a large house , in which the light they place ; and also are for ornament ev'n thus , through thine own grace , 5 are all thy churches here on earth of use , lord , unto thee , and unto others , who likewise thy riches in them see . 6 thy candlesticks then don't remove , but let their light so shine , that all the earth may lighted be into all truths of thine . hymn 124. the church compared to sheep . luk. 12.32 . fear not little flock , &c 1 thy church is like a flock of sheep , whose number is but small , which thou thy self dost always keep , and wilt preserve them all . 2 thy saints , like sheep , are innocent , most harmless , also meek ; if any of them go astray , 't is thou who dost them seek . 3 thou also dost them feed and lead in pastures flourishing , and hast for them a resting place , besides the water spring . 4 they subject are for to get soyl , but thou dost wash them in the fountain of thy precious blood , from ev'ry stain of sin . 5 as sheep are fruitful , so thy church and children are , o lord ; they honour bring to thee , and then to men profit afford . 6 fear not , ye saints , tho' wolves abound , and other beasts of prey ; for christ will keep you safe and sound unto the judgment-day : 7 and you the kingdom shall receive , rejoyce and sing therefore ; keep close to christ , and mind the flock which follow'd him before . hymn 125. man a worm . job 25.6 . the son of man a worm . 1 ah ! what mean and despis'd things are worms that crawl on earth ! man is a worm , he from earth sprung , from thence were we brought forth . 2 no , beauty in a sorry worm , man's glory that is gone , contemptible is in thy sight , each vile and wicked one . 3 what can a worm do to preserve it self from hurt or wrong , that is in danger by each foot ? so we are all day long . 4 we can't preserve our selves one day , our life is but a blast ; and one small sin , if not purg'd out , may damn the soul at last . 5 then do not pride it in your selves , you to the worms must go ; for all your beauty soon will fly , you must corruption know . hymn 126. man's life is like a shadow . job 14.2 . he fleeth also as a shadow , and abideth not . 1 on earth our days will be but few , like as the shadow flies ; or like unto the morning-dew , doth pass when sun doth rise ; 2 so do our days , our months , and years , make haste to fly away , much like the blossom he appears , which quickly doth decay ; 3 or like the flower in the spring , whose beauty 's very rare ; and as the birds in summer sing , we may our selves compare . 4 the glory of the flowers fail , the summer ends also ; the birds do then themselves bewail , and know not what to do . 5 the blossom withers soon away , like jonah's gourd 't is gone ; so we sprout up , and shall not stay , our lives will soon be done . hymn 127. believers heirs of christ . rom. 8.17 . if children , then heirs . 1 if we are children of the lord by being born again , then are we also heirs with christ , and with him we shall reign . 2 he that 's an heir to a great king , he is a prince by birth ; and so is each true child of god , the holy scripture saith . 3 the heir shall the inheritance at last possession have , and so shall all believers too the crown at last receive . 4 but as the heir must wait awhile until he comes to age , so must we all with patience wait till we have run our stage . 5 the heir is likely richly cloath'd , whereby it is he 's known ; so all god's saints with holiness are cloathed ev'ry one . 6 the heir , as the birth-right of old , the blessing had always ; so all the saints chief blessings have , and therefore sing god's praise . hymn 128. the spiritual runner . 1 cor. 9. so run that ye may obtain . 1 he that the prize doth think to have , must take the greatest care to set out timely , must begin before old age draws near . 2 he that would win the prize also , must know what way to run ; and must hold out , not weary be , until the prize he 's won . 3 all weights he must cast off with speed , and temp'rate also be , or else he 'll faint , and never will god's blessed kingdom see . 4 such who do run a race , sometimes have many lookers on ; both men and angels view the saints , and mind how they do run . 5 they who do run an earthly race , run for some earthly thing ; but ev'ry saint that gains the prize , shall crown'd be as a king. 6 o then , ye saints , run you apace in ways of piety ; gird up your loyns , and nothing fear , look up , lift up your eye 7 the prize to see : ah! 't is your own , and when you end your days , you shall receive it , therefore now break forth and sing god's praise . hymn 129. saints pilgrims on earth . heb. 11.13 . they confessed they were strangers and pilgrims on the earth . 1 lord , we are pilgrims on the earth , as all our fathers were ; for this is not our dwelling-place , no ' biding for us here . 2 as pilgrims go up hill and down , and meet with troubles do ; so , lord , thy saints , while they are here , do many sorrows know . 3 a pilgrim is a stranger in those places where he lyes , and therefore is not taken with those things which he espyes , 4 or doth behold where he doth come : what are these things to me ? saith a poor saint ; i must be gone , i better things do see . 5 a pilgrim loves good company , don't care to go alone ; so do god's saints delight in such who do christ jesus own ; 6 and walk with them in the same way , if that they be sincere , they prize their precious company , they helpful to each are . 7 a pilgrim , when he 's come near home ' he greatly doth rejoyce ; o let such saints whose work 's near done , lift up with joy their voice . hymn 130. afflictions a rod. job 9.34 . let him take his rod from me . 1 lord , if we thy word transgress , and against thee offend , thou wilt chastise us , more or less , by tryals thou dost send : 2 but thou wilt not thy love remove , thy covenant is sure ; 't is but our souls to try and prove to make us all more pure . 3 fathers , we know , have divers rods , and as the offence may be , they lighter or the heavier strike , and so likewise doth he . 4 't is always for our good we know he puts our souls to grief , and thou great bowels , lord , dost show , and sends us then relief . 5 o then , ye saints , don't think it strange that god his rod doth use , but bear it , and give praise to him , and mark what next ensues . 6 after he hath you try'd , ye shall come forth like pure gold , and in afflictions to you all god will his love unfold . hymn 131. child of light in darkness . lam. 3.2 . and brought me into darkness . 1 darkness sometimes , lord , doth invade the children of the day ; yet we should , when we want sweet light , our souls upon thee stay . 2 the sun sometimes is hid from us , and then with us 't is night ; so darkness doth upon us seize , when we have lost the sight 3 of thee , o lord , if thou art hid , that we can't see thy face ; o then 't is night , and we bewail our sad and woful case . 5 but though dark clouds do cover us , and we are in the night ; yet will our sun rise up and shine , and we shall have sweet light . 5 but o how sad and comfortless is it i' th' dark to dwell ! but what 's the darkness saints see here , to th' darkness that 's in hell ! 6 then do not mourn , ye gracious souls , your darkness soon will fly , and you shall precious light enjoy unto eternity . hymn 132. storms and tempests . isa . 4.6 . a covert from the storm , &c. 1 sad storms and tempests we expect whilst winter-days do last ; and so do saints , whilst they are here , look for a piercing blast . 2 as by some certain signs men know a storm is very near , so do thy saints , o lord , likewise foresee their troubles here ; 3 and therefore should prepare for them by warning thou dost give , and carefully their lives amend , and all more godly live : 4 and also with the greatest care haste to their hiding-place by faith and prayer get into thee ; for whilst they see thy face , 5 and do enjoy thy presence sweet , they nothing need to fear ; but we , alas , through unbelief , astonish'd often are . 6 but let us know , o lord , we pray , that ship can nevr sink in which the blessed jesus is , whatever we may think . 7 in this also much comfort lyes , thou canst the winds command , and still the seas , and make a calm by thy own mighty hand . hymn 133. afflictions comp . to floods . psal . 42.7 . all thy floods and waves are gone over me . 1 the floods , o lord , the floods do rise , they roar , and make a noise ; the floods break out and swell amain , and do lift up their voice . 2 there 's many waters we do see that threaten us full sore ; the wicked rage and swell in wrath , o lord , still more and more . 3 they all conspire with one heart how they may thee withstand ; arise , o lord , and take our part , they are in league and band . 4 the tents of all the edomites , the ishmaelites also , the hagarens and the moabites , with divers others too . 5 gebal with amon , and likewise doth amaleck conspire ; the philistines against thee rise , with them that dwell at tyre . 6 o thou who sits upon the floods to rule and govern all , break forth upon thine enemies , and give them their last fall . hymn 134. afflictions comp . to floods . the second part. 1 one grief , and then another doth like clouds their waters pour ; the floods of cursed evil men do threaten to devour 2 thy people all : o lord , look down ! rebuke them in thy wrath ! thou art our hope and our defence , o stretch thine arm now forth , 3 and let them know they are but men , and must subject to thee ; what evil they intend to do , let it prevented be ; 4 and we will lift thy name on high , and them we will not fear , if thou wilt , lord , our sins forgive , and for our help appear . hymn 135. to day if you will hear , &c. heb. 3.7 . to day if you will hear his voice . 1 to day , o hear god's gracious call , o don't the time delay ! the morrow you must not boast of , 't is now whilst 't is to day . 2 night is no time to do work in , and night will soon be here ; o then repent and leave your sin ● to jesus lend your ear. 3 to day , whilst the sweet sun doth shine , o hearken to god's word ! now whilst you have the means of grace , turn ye unto the lord. 4 the morning of your day is gone , nay 't is already noon ; the evening too is coming on , and here it will be soon . 5 your sun begins to draw full low , and quickly will go down ; rouze up and do your work apace , before your day is gone . hymn 136. the smoaking flax. mat. 12.20 . a bruised reed shall he not break , and smoaking flax shall he not quench . 1 that soul , o lord , in whom's begun the blessed work of grace , tho' he may droop , and broken be , yet shall behold thy face . 2 the feeble and desponding soul that 's like a bruised reed , thou wilt ▪ lord , take pity upon , and soon supply his need . 3 altho' he 's like to smoaking flax , where little fire is seen ; yet he shall see that work go on which shall destroy his sin . 4 grace at the first seems to be small , which makes the soul to doubt , that in him there is none at all , yet thou wilt bring him out 5 of all his fears , and he shall have a glorious victory , and triumph shall in songs of praise to all eternity . hymn 137. death the seed sown in the earth . 1 cor. 15.36 . thou fool , that which thou sowest is not quickned , unless it die . 1 like as the seed which men do sow some time lyes in the earth ; and then it sprours ▪ and we all see a resurrection hath . 2 and as the seed , unless it die , it is not quickened ; so we first die , and afterwards are raised from the dead . 3 death doth approach ▪ all men must die , and turn unto the dust ; the grave that is the house for all , and thither go we must . 4 uncertain is the time of death , 't is certain all must die ; and certain 't is when death doth come , comes in eternity , 5 no mortal can himself deliver from th' power of the grave ; and as we die , so we are sure another life to have . the second part. 1 the resurrection-day will come , when we shall rise again ; remember well the day of doom , and where you must remain ; 2 for if in sin at last you die , to hell you shall be cast ; but if in christ you fall asleep , your happiness will last 3 for evermore ; you shall then be with christ and holy men , where you shall with the angels sing all praise to god , amen . 4 blessed are they who in the lord at last do come to die ; for as all such from labour rest , so shall assuredly 5 at the great day , when christ appears , appear in glory bright , and in god's kingdom shall henceforth shine like the morning light . 6 then do not mourn for such who die in christ their dearest friend ; their gain is great , of all their grief there is a final end . hymn 138. the resurrection-day . 1 thess . 4.14 . them that sleep in jesus , will god bring with him . 1 death is a sleep , it is a rest from all our labour here , and to the saints it is the best , and so it will appear 2 they fall asleep in a sweet place , they sleep in jesus do ; they union have with him through grace , which death can't overthrow . 3 death can't dissolve that blessed knot , that union doth remain , and unto jesus christ do go , death unto saints is gain . 4 but though the sinner falls asleep , his sleep is troublesome ; his spirits shall no rest receive till the last day doth come ; 5 but under wrath and dreadful ire his spirit then shall lye ; when death dos come , he feels hell-fire , he sleeps in misery . 6 't is but one part that taketh rest , that sleep too soon will o're , when god will on body and soul eternal vengeance pour . hymn 139. death a sleep . phil. 1.13 . having a desire to depart and be with christ , &c. 1 depart from what ? and whither go ? but why art in such haste ? o 't is because thou well didst know how sweet christ's love doth taste . 2 depart from earth , and go to heav'n , from saints that dwell below , to them to whom bless'd crowns are given , who do no sorrow know . 3 depart from sin and suffering , to go to lasting bliss ; from being poor , to be a king ! what change is there like this ? 4 but yet thou must wait till the time that god prefixed hath ; and then thou shalt depart in peace , and have the end of faith. 5 o happy man , thou art the lord's , let death come when it will : and he thy precious soul at last will with his glory fill . hymn 140. the morning of the resurrection . psal . 49.14 . and , the righteous shall have dominion over them in the morning . 1 the morning comes when night is gone , the night is now far spent ; the resurrection day comes on , when jesus shall be sent 2 to call the dead out of their graves , that is the morning sure which will not have another night , that day will last for ever . 3 thy sun will rise , and ne're go down ' and then thou shalt awake out of thy bed , and have a crown that will thee happy make . 4 thou wast of no esteem on earth , but a poor underlin ; but shalt at last dominion have when that day doth begin . 5 it will a morning be in which no clouds shall more appear ; thy sun shall rise , and shine he shall beyond all shinings here . 6 o wait , ye saints , then for the morn ! look up , it is ev'n day ! break forth and sing all saints of god , who dwell in house of clay : 7 your day doth hasten on apace , look up , lift up your eyes , the morning comes when you shall rule o're all your enemies . hymn 141. the great assize . rev. 20.12 . and i saw the dead , small and great , stand before god , and the books were opened , &c. 1 hark how the mighty trumpet sounds , the judge is on the throne ! now joy to saints shall much abound , but hark how sinners groan ! 2 now , now the books shall opened be , the judgment-day is come ; and christ will judge impartially , and sinners shall be dumb ; 3 nothing to say : ah! no excuse ● all silent , all are mute , and shall the sentence now receive , which wrath will execute . 4 rejoyce , ye saints , for christ will say , o come who are blessed ! ye blessed of my father , now with joy lift up your head , 5 and take the kingdom long prepar'd for you : but ah ! alas ! the wicked then will houl and cry to see their woful case . hymn 142. the crown of glory . of heaven . 2 tim. 4.8 . henceforth there is laid up for me a cro●● of righteousness &c. 1 no sooner shall the judgment end , but saints shall crowned be , and shine they shall in glorious robes unto eternity . 2 then shall we see the blessed one who crowned was with thorns , who shed for us his precious blood , whose heart was broke with scorns : 3 him whom our souls so dearly love , we all shall shortly see with open face , and shall above with him for ever be . 4 that man that here met with disgrace , we there shall see so bright , that angels can't behold his face for its exceeding light . 5 what gladness will possess our heart when we shall see these things ! for light and life in ev'ry part will rise like lasting springs . 6 next unto christ we shall behold saints souls in glory shine , whose bodies shall be made like his , all glorious , all divine . hymn 143. our bodies made glorious . the second part. 1 each saint shall then shine more or less in crowns excelling gold , triumph they shall in heavenly bliss amazing to behold ; and each of them in majesty shall represent a king ; yea , angel-like for dignity , and shall with cherubs sing : 3 immortal are they ev'ry one , and shine like to the sun ; their glory also shall abide , their day shall ne're be done : 4 their bodies which sometimes were torn , and bones that broken were , for jesus's sake he will adorn with health and glory fair . 5 they shall also with angels then joyn in sweet harmony , to sing and celebrate god's praise unto eternity . 6 this we shall hear ▪ this we shall see , while raptured in bliss , when we with blessed jesus be ; what happiness like this ? hymn 144. lasting glory . the third part. 1 our friends that lived godly here shall there be found again ; ah! we shall meet , and then we shall together all remain . 2 this is the place , this is the state of all that are sincere , which men nor angels can relate , so great 's the glory there . 3 grace here doth tune our hearts and tongues for heav'nly harmony , that sing we may with angels all unto eternity . 4 here run the chrystal streams of life quite thorough all our veins ; grace doth our souls to god unite , like glorious golden chains : we here are made both fit and meet for that inheritance , 5 where we shall reign triumphantly , and have preheminence . 6 now that which sweete●● 〈◊〉 is this , our glory will remain ; no end will there be of our bliss , when we begin to raign . 7 in hopes of that high glory 〈◊〉 break forth , ye saints , and sing . and also live unto the praise of our most glorious king. hymn . 145. hell a furnace of fire . of hell. ●ark 9.46 . where the worm diet b not , and the fire is not quenched . when saints shall glorified be , the sinners pangs excell ; when saints shall all in heaven sing , sinners shall houl in hell. the foolish sinner little thinks what sorrows will abound within himself , when on the brink of tophet he is found . hell is , alas , beyond all thought so frightful , and forlorn ; no mortal creature can relate the pangs that there are born . god will exclude them evermore from his most blessed face : and them involve in misery , in shame , and in disgrace . 5 god is the fountain of all good , of life , of light and peace ; they then must needs be wretched all who are depriv'd of these . 6 unto a dreadful burning lake all on a fiery flame hell is compared ; wo to them who once do feel the same . hymn 146. hell a lake of fire . the second part. 1 no light , but darkness there doth dwell ! no peace , but horror strange : ah! they who once do come to hell , will find a dismal change ; 2 a fiery lake , a furnace hot , a burning oven too it is compared in god's word , and thither sinners go . 3 and further , god to shew their state who in their sins do die , compares it to burning brimstone , to shew their misery . 4 and as a stinking steam and smoak of brimstone bad does smell , and blinds the eyes , and stomach choaks , so are the pangs of hell. 5 to see a sea of brimstone burn , would it you not affright ? but they whom god to hell doth turn , are in a worser plight . 6 this burning cannot quenched be , no , not with tears of blood ; no mournful groans in misery will there do any good . 7 o damned sinners see your fate , the day of grace is done ; repentance now is much too late , all mercy 's fled and gone . hell a prison . the second part. 1 pet. 3.19 . the spirits in prison . hell also , in another place , is call'd a prison too ; ●nd all to shew the woful case of such sin doth undo : which prison , with its lock and barrs of god's lasting decree , ●ill hold them fast ; o how this marrs all thoughts of being free . out of these brazen barrs may they the saints in glory see ; ●ut this will not their grief allay , but to them torment be . those chains that darkness on them hangs , still ratling in their ears , ●reates within them heavy pangs , and still augments their tears . thus hopeless of all remedy , they dyingly do sink ●nto the jaws of misery , and seas of sorrows drink ; for being fill'd on every side with helplesness and grief , headlong into despair they slide , bereft of all relief . the third part. hell a bottomless pit. and hell also is call'd a pit , prepar'd for those that die the second death , a term most fit to shew their misery . a pit that 's bottomless is this , a gulph of grief and woe , a dungeon which they cannot miss , that will them quite undo . 3 thus without stay they always sink , thus fainting till they fail ; despair they up like water drink , these prisoners have no bail. 4 here meets them now that worm that gnaws , and plucks their bowels out ; the pit too on them shuts her jaws , this dreadful is no doubt . 5 this ghastly worm is guilt of sin , which on their conscience feeds , with vipers teeth both sharp and keen , whereat it sorely bleeds . 6 this worm is fed by memory , which strictly brings to mind all things done in their body here , as we in scripture find . 7 their conscience is the slaughter-shop , there hangs the axe and knife ; 't is there the worm doth them torment , with most egregious strife . 8 they sooner may drink up the sea than shake off these their fears , or make another in one day as big with brinish tears . 9 they sooner may the stars account than loose their dismal bands , or tell the number of their hairs , or number of the sands 10 of the sea-shore , as see the end of their sad misery ; o sinners fear and tremble all ! think on eternity . the end of the seventh part. part viii . sacred hymns of praise , on several occasions : as they have been sung in several congregations . hymn 147. sin laid upon christ . 1 lo , christ hath suffer'd for us all when enemies we were , therefore we will thy name extoll , whose love did thus appear ; 2 for we like sheep have gone astray , and ready were to fall ; and god hath lain the load on thee , to give rest to us all . 3 thy precious praises therefore , lord , sincerely let us sing , and land thy name with one accord , o god and heavenly king ; 4 for all thy loving-kindness , lord , and for thy truth divine ; for thou hast made thy holy word o're all thy name to shine . 5 help us to praise thee , and to live wholly alone to thee , and not forget from whence doth come our present liberty . 6 o shine upon thy church always , and bless our joynt-endeavour ; and prosper thou our handy-work now and the same for ever . hymn 148. to be sung after the lord's supper . the good physician . 1 thy love , o lord , was very great to such vile ones as we ; our hearts were once dead as a stone , but now they quickned be . 2 slight balm may heal a slighter sore , but there 's no med'cine good which can to life our souls restore , but the physician 's blood. 3 lord jesus when we thee espy , though life is almost gone , we see by faith we shall not die , all praise to thee alone 4 who hast pour'd in sweet oyl and wine to heal each wounded heart ; o thou wilt heal all souls of thine , who for their sakes didst smart . 5 we therefore will unto thee sing , and thee always adore ; to him from whom all blessings spring be praise for evermore . hymn 149. a hymn of praise after the lord's supper . the banqueting-house . 1 halleluja let us sing aloud , salvation , glory , fame , be given to the lord our god , o glorifie his name , 2 who loved us , and sent his son for our eternal good , to wash away our scarlet sins in his most precious blood. 3 into the house of banqueting he brings us to be fed , love is the banner flourishing vvith honour o're our head . 4 beneath his shadow we are plac'd vvith joy and true content ; his fruit is sweet unto our taste , his vvord and sacrament . 5 o draw me my dear saviour then vvith thy strong cords of love , and we will all run after thee as fast as we can move : 6 and in thy name , o lord , we 'll trust , for that 's a tower strong , whither the righteous oft doth fly for shelter all day long . hymn 150. divine wrath. 1 the day doth come , and burn it will like to an oven hot ; and all the proud shall be fuel who have the lord forgot : 2 nay it begins now to break forth , and will burn more and more ; on all the wicked of the earth god will his vengeance pour . 3 evil shall slay the wicked man for sin which he hath wrought ; and such who hate god's faithful ones , shall quickly come to nought . 4 but all who do fear thee , o lord , thou wilt keep safe and sound ; and such who put their trust in thee , thou never wilt confound , 5 but save them in the day of wrath , the which is very nigh , when all the wicked of the earth in direful flames shall lye . hymn 151. a hymn of praise after the sacrament . the bread of life . 1 with precious food , lord , we are fed , which we have cause to prize ; our table is most richly spread with choice varieties . 2 the harmless lamb most innocent for us is ready slain , and we as guests are hither sent to seed on him again . 3 but o what love and grace is here ! when we were hungry , christ's body , lord , thou didst prepare that for us he might die ; 4 for nothing but his flesh and blood could our poor souls sustain ; therefore , o lord , thou didst cry forth , o let my lamb be slain . 5 o let his precious blood run out , for to them it i 'll give , or else they 'll perish without doubt ; 't is done ; come , eat , and live ! 6 eat , eat , o friends , on what is good , and drink abundantly ; the best of heav'n is your food , no fatness i deny . 7 o lord , thy love is very sweet , and we therefore do cry , o feed us with this precious food untill we come to die . 8 and we will sing thy praises , lord , even both rich and poor ; and to the blessed lamb we 'll sing praises for evermore . hymn 152. a hymn of praise after the lord ' supper . saints die with christ . 1 all glory unto christ the lord , 't is thy immortal fame vve will sing forth with one accord , and glorifie thy name 2 o blessed god , thou art all love , no minute ' scapes thy breast , but brings a favour from above , in that sweet love we rest . 3 lord , didst thou die , and do we live ? hath not grief slain us yet ? vocuhsafe to us thy grace to give , to live as it is meet . 4 did thy most precious love to me make thee to leave thy throne , and mount the stage of infamy ? and shalt thou die alone ? 5 lord , let me die , die unto fin , that death , o let me see ; be thou the death of sin , o lord , vvhich was death unto thee ; 6 and as all fulness is in thee , o then we pray pour in , for we are empty thou dost know , except it be of sin , 7 and since thou hast , o holy one , a salve for ev'ry sore . let us rejoyce and praise thy name now and for evermore . hymn 153. luke 13.10 . joy in heaven when sinners repent . 1 lord , is there joy in heav'n above vvhen sinners turn to thee ? let this our souls affections move , to long till it we see . 2 vvhat cause of joy then hath that heart vvho with repenting tears unfeignedly cleaves unto thee , and to thy ways adheres . ! 3 shall holy angels , lord , rejoyce in our sweet happiness , when all the good is unto us , to them not more nor less ? 4 in this they act , lord , like to thee , who for our only good vvas sacrificed on the tree , to wash us in thy blood : 5 and shall not we now learn of thee to seek the good of others ? and with one heart strive to impart all comfort to our brothers ? 6 rejoyce with them that do rejoyce , this duty let us love ; and then thy vvill we shall fulfill as angels do above . 7 but what a low and carnal heart hath he , whoe're he be , vvho being full , will not impart to those in misery ! 8 to pity , and not to relieve , doth certainly declare such never did god's grace receive in truth , nor are sincere . 9 acknowledg how you have transgress'd against the lord your god , and let it be with grief confess'd what by-paths you have trod ; 10 for if we do our sins confess , faithful and just is he , from sin and all unrighteousness to cleanse and set us free . hymn 154. sung after sermon . psal . 31.19 . great goodness laid up , and wrought out . 1 great goodness thou , o lord , hast wrought who can of it conceive ? and those thou dost regenerate , 't is they do it receive : 2 't is they who are delivered from that forlorn estate they once were in when they lay dead under thy fearful hate . 3 't is they whose souls united be unto thy self , o lord ; and have communion too with thee , and prize thy blessed word . 4 they are alive , and love thee dear , thy image also they do in their souls most clearly bear , and taste of thee each day . 5 they of christ's blood and merits shall for certain have a part ; and though they sin , they cannot fall from thee , lord , in their heart . 6 their souls shall live eternally , they sing thy praise therefore ; this work being wrought in our souls , we 'll sing for evermore . hymn 155. a hymn of praise after the sacrament . a feast of fat things . 1 lord , thou our bless'd physician art , who for our souls didst die ; thou dost thy precious blood impart , our souls to purifie . 2 when sin and sickness did appear , and nought could do us good , a med'cine then thou didst prepare , to heal us with thy blood. 3 thou art , o lord , our glorious sun , light , heat and life 's from thee ; and thou upon our souls has shone , by which we quickned be . 4 a banquet rich thou dost provide , a table of fat things ; to feast our souls , o let us eat and drink of thy own springs . 5 the feast is thine , of thine own cost , the lamb is of thy fold ; it is the best in all the flock , more precious far than gold. 6 no spot in him was ever found , no blemish , but all pure ; yet for us he had many wounds , thy wrath he did endure . 7 he drank the bitter of the cup , that no wrath might remain , that we might drink in draughts of love , and come to life again , 8 and spend our days upon the earth in joy , through thy sweet spirit , until we come thy glory great in heaven to inherit . hymn 156 psal . 31.19 . goodness wrought . 1 how great is thy sweet goodness , lord. vvhich for us thou hast wrought by jesus christ , our dearest friend , vvho our dear souls hath bought ; 2 that so we might that goodness have , his life he did lay down , our souls from death and hell to save , and us with glory crown . 3 and as for us , christ wrought it out , so in us we do see ▪ the spirit works without all doubt , that we convinc'd might be : 4 and so doth cause us for to feel what unto sin is due , the weight of which would make us reel , and vengeance soon ensue . 5 but 't is to heal that he doth wound the soul , and makes it , cry ; and then with speed he doth make haste a plaister to apply . 6 none but thy spirit can convince , and us for grace prepare ; and we , o lord , may see from hence how helpless once we were . 7 to god the father , and the son , and holy ghost therefore , be blessing , honour , and renown , now and for evermore . hymn 157 sung after sermon . rom. 1.6 . the gospel the power of god. 1 we of thy gospel holy , lord , are not asham'd to own ; because thy glory shines therein , and power is made known . 2 thy gospel is the means whereby we , lord , came to believe , and in it does great riches lye , vvhich we by faith receive . 3 thy grace in it does glorious shine , and by thy spirit we are wrought upon , and so made thine , and union have with thee . 4 vvhat cause have we therefore to sing that we thy gospel have , and praise our god and heav'nly king vvho strives our souls to save ! 5 our enemies the light do hate , and fain wou'd once again suppress the gospel , as of late ; o 't is their bitter pain 6 to see how light and truth breaks out , but this is , lord , our joy ; arise and put them to the rout who would thy truth destroy : 7 and we thy praises will sing forth , and laud thy name therefore ; o let thy word shine through the earth now and for evermore . hymn 158. the joyful sound . 1 who hath or doth , o lord , believe th' report which thou hast given ? many will hear , but few receive th' joyful news from heaven . 2 the joyful sound that 's spread abroad there 's few which it do mind ; for though they have it often heard , yet not with hearts inclin'd 3 to that which is most truly good they have no mind at all but contrar'wise despise thy word , and do contemn thy call : 4 but unto some thou dost make known thy glorious power divine ; and these are they that thou dost own , and callest also thine . 5 they do believe , and also fear ; they love and do obey : they cleave to thee , and are sincere , and follow thee alway . 6 and them dost thou with blessings crown , they sing to thee therefore ; and hence it is thou dost them own , and wilt for evermore . hymn 159. psal . 23.3 . the sinners soul restored . 1 't is thou , o lord , who dost restore our souls which went astray , and had been lost for evermore hadst thou not found a way 2 for to recover us again , by sending of thy son ; under thy wrath we should have lain , and ever been undone . 3 our sin and sickness was so sore , nothing could do us good ; nor life unto our souls restore , but the physicians blood. 4 our case was sad , woful indeed , if it we did but know ; thou therefore sentst thy son to bleed , such bowels didst thou show , 5 that he for us , and in our stead thy dreadful wrath did bear , that of his flesh our souls might feed , lost strength for to repair . 6 therefore we sing , lord , unto thee , and well indeed may they who by thy grace now quickned be , and set in the right way 7 unto eternal happiness , whose souls thou dost restore ; they all praise thee , lord , more or less , and shall for evermore . hymn 160. the godly man's soul restored . 1 a godly man may greatly fall , but thou , lord , wilt restore his soul again , and so he shall stand faster than before . 2 he under sin long shall not lye before he doth revive ; and whilst he 's down his soul doth cry , and greatly does he strive 3 against all sin , and it does hate , and fain would he get clear of every sin and evil thing , to shew he is sincere . 4 but wicked men do make a trade of sinning ev'ry day , their hearts are carnal , and so hard , sins motions they obey ; 5 and in them also it doth reign , and they in it delight ; hence under wrath they do remain , being odious in thy sight . 6 all praise to god , the lord above , we find it otherwise , that sin we hate , and thee do love , and thy sweet favour prize . 7 good men cannot contented be , unless restor'd again , and thy most precious face do see , and pardon do obtain . 8 all glory to thy gracious name we give to thee therefore , and do resolve for to proclaim thy praise for evermore . hymn 161. psal . 23.3 . the glorious restauration of the soul. 1 the restoration of the soul it is the work alone of thy own grace , o god most high , which to us is made known . 2 thy wisdom and thy power divine , and mercy infinite , in equal glory , lord , doth shine hereby in all mens sight . 3 if thou hadst not stretch'd out thy hand our souls thus to restore , we must have lain in satan's hand , o lord , for evermore . 4 but are , our souls restor'd indeed , and rais'd to life , again ? and from eternal death so freed , shall never feel that pain ? 5 and shall also preserved be unto eternal bliss ; well may such sing continually , what comfort , lord , like this ! 6 what ground of joy and gladness's here ? we 'll raise thy praise therefore ; for all restored souls shall sing to thee for evermore . the second part. the sinner's misery , and the saints glory . 1 sad was the loss man did sustain by his most dismal fall ; god's image marr'd , his soul deprav'd , and brought into great thrall ; 2 defil'd , wounded , and naked made , and dead in sin did lie ; thus did his glory at once fade through his iniquity . 3 bound in strong bonds in satan's chains his eyes put out also ; he wickedly his god disdains , to him a cursed foe . 4 for in the mind such enmity is there in each vile one , that they resist thee day and night , and bid thee to be gone . 5 but yet such grace didst thou extend to such a filthy foe , as to send christ , thy only son , the devil to o'rethrow , 6 and man redeem with stretch'd out hand , thy image to restore ; and heal his wounds , and make him see who was so blind before . 7 into sweet union with thy self thou tak'st him once again ; and he in thine own bosom 's laid , th' enmity being slain . 8 from sickness he 's recovered , from bondage quite set free ; he lives again who once was dead , and dearly now loves thee . 9 well may this cause all souls to sing who thus restored be ; for unto them , lord , from hence springs joy to eternity . hymn 163. the precious promises . 1 a happy soul , o lord , is he who union has with thee ; th' promises to him are given , which sweet and precious be . 2 lord , when thou giv'st thy self to us , promises are precious ; but never till we did believe , could we e're find them thus . 3 all praise to god , the lord on high , and to christ who did die to purchase for us blessings store to all eternity . 4 we now therefore , o lord , will sing unto our glorious king , from whence the precious promises of grace to us doe spring . 5 what precious blessings do we see , who interest have in thee ! and shall be happy evermore unto eternity . hymn 164. a hymn of praise after the sacrament . 1 halleluja ! o happy day that ever christ was born ! and happy we that e're we see this everlasting morn . 2 bless'd be the lamb that hither came to be sacrifice ; 't is by thy blood we have all good , in thee all blessings lyes . 3 our bands to break thou didst them take , and with them thou wast bound , god's cords we burst , thou wast acurst to heal our grievous wound ; 4 for us he dy'd , being crucify'd , sustain'd that cruel death ; wast broke with grief , us'd as a thief , and gave up his sweet breath . 5 his grave , was made , and body laid with the rich and unjust ; his honour high despis'd did lye all cover'd up in dust . 6 admirable sight , a love most bright , never the like was seen , that one so high so low should lye , vile wretches to redeem . 7 ' mongst men , what one wou'd e're have gone his son thus to abase , for enemies that him despise , and were in such a case . 8 prais'd be the lord , prais'd be the word and spirit too therefore ; sing praise will we to the bless'd three , now and for evermore . hymn 165. man's impotency . 1 how weak , o lord , is sinful man , o how unable's he to act or do , much less to run , until he 's drawn by thee ! 2 we , lord , have no sufficiency , nor power of our own , to think so much as one good thought , as of our selves alone ; 3 but all our whole sufficiency doth from the lord proceed , who works in us most graciously both the will and the deed . 4 o draw us then our saviour dear with thy strong cords of love , and then will we run after thee as fast as we can move . 5 shall we by thy own sovereign grace these special drawings find ; then shall we run our heavenly race with a sweet raised mind . hymn 166. isa . 55.1 . come ye to the waters . 1 o come , ye thirsty souls , and drink ; o come , do not delay ! is it not time , can any think , with speed to come away ? 2 o precious grace and love divine , lord , we adore thee do , and praise that holy name of thine from whence these waters flow . 3 waters of life , how sweet are they to him that thirsteth sore ! o he esteemeth them each day , and loves them more and more . 4 they who of them do drink shall live , yea , and shall never die ; and all that come , may them receive , thou wilt not one deny . 5 they heal the sick and wounded heart and give sight to the blind ; there 's none shall ever be undone who do these waters find . 6 all praise and glory unto god we have these waters store ; let 's drink of them and let us live , and praise thee evermore . hymn 167. glorious light shining forth . 1 now christ is preached unto us , his glorious name made known ; the morning-star sends forth his light , dark shadows now are gone . 2 the morning of that long'd for day will soon break forth amain , when glory great shall fill the earth , and jesus christ shall reign . 3 't will quickly be that we shall sing a new and pleasant song , and shall exalt poor sions king , for whose sweet day we long . 4 he that his soul pour'd forth to death , and dy'd a sacrifice , will like a lyon quickly rouze , and all his foes surprize . 5 the gracious lamb that hither came for sinners to be slain , is worthy of all glory great , and therefore shall he reign . 6 the song of moses and the lamb redeemed ones shall sing ; o let us on his side be found sincere in ev'ry thing . 7 o happy they who thee have got that suffered on the tree , and count all things as dung and dross when once compar'd to thee . 8 then shall we find peace in our mind when thus we prize thy name ; and fill'd shall we with glory be , whilst others fill'd with shame . hymn 168. the panting soul. 1 one thing , o lord , thy saints desire , and would obtain of thee , within thy temple to enquire , thy beauty there to see ; 2 that there may be our dwelling-place , let us this mercy crave , and all provision of thy grace there daily also have : 3 that to our joy we all may drink of living lasting springs , and also know and the will do of thee the king of kings : 4 and being fed with living bread , may praise thy name therefore ; refresh'd from thee , from thirsting free , may sing for evermore . hymn 169. everlasting rest . 1 to the eternal god above let us loud praise proclaim ; since we have tasted of his love , let 's glorifie his name . 2 a blessed rest he hath in store for all who are upright , where they shall be for evermore in his eternal light . 3 all tears from off our eyes shall then be wiped quite away ; and we shall never mourn agen on that eternal day . 4 o then let 's fear lest we fall short of that sweet resting-place ; for many seem to bid fair for 't , without one dram of grace . 5 let us truly converted be , and oyl have much in store ; for then through thee enter shall we before thou shut the door : 6 and with joy sing unto our king eternal songs above , and filled all both great and small with thy eternal love. hymn 170. hear , and your souls shall live . 1 thy mercy , lord , is infinite , to call such unto thee , who loathsom are in thy own fight by their iniquity . 2 o then let sinners come with speed , b'ing drawn by pow'r divine ; let them unto thy call give heed , whilst gospel-light does shine . 3 come unto thee , o holy one , and shall our souls then live ! let sinners see they are undone , till christ does them receive . 4 lord , take some sinners by the hand , and save their souls from hell ; and make them bend to thy command , o thou canst them compell 5 to come unto the marriage-feast ; o bring them in to thee , that they may sing thy praises forth to all eternity . hymn 171. what shall we do ? 1 o lord , what shall poor sinners do who dead in sin do lie , and must eternal sorrow know , if in that state they die ? 2 o praised be thy holy name thou hast a way found out to save us from eternal shame , and life to work about . 3 o then shall some this day so hear , that they may life obtain ! let them to jesus christ draw near , and so be born again , 4 or else they will i' th' judgment-day condemned ever be , and on them thou wilt thy wrath pour to all eternity . 5 then quake and tremble ev'ry one , and not reject god's call ; lest you at last be all undone , and into hell do fall . 6 o thou art good to us , o lord , in sending christ to die ; if grace thou dost to us afford , we 'll sing continually . the second part. who hath made thee differ , &c. 1 o lord , we praise thy glorious name for distinguishing love ; blessed be god christ hither came to lift us up above . 2 we naturally like others were , even cursed foes to thee ; but thou hast made thy grace appear , whilst others darkness be . 3 thou hast , o lord , the difference made , all is of grace alone ; hence we have cause sweetly to sing to thee the holy one. 4 o shall thy glorious work appear ? lift up thy name on high , that sinners may now ev'ry where to the lord jesus fly . 5 and as for us , let it be seen we all converted be , that so we may thy praises sing to all eternity . hymn 173. if the son make you free , &c. 1 halleluja to thee the lord above , his praises let us sing ; exalt his name continually from whom all blessings spring . 2 who didst behold us when we lay polluted in our sin ; and to wash us found out a way to make us clean agen . 3 we slaves of sin and satan were , and in strong bonds were bound ; and when no other help was there , from thee we help have found . 4 thy son out of thy bosom came our souls for to set free ; all praise unto the son of god , and equal praise to thee , 5 the father of our glorious lord , the god of grace and love , who didst us pity , and afford salvation from above . 6 no freedom , lord , for sin is there , but by the son alone , who did thy wrath from sinners bear , who were all quite undone . 7 let such who liberty now have , thy praises sing therefore ; for them wilt thou from bondage save , o lord , for evermore . hymn 174. a hymn after a farewell sermon . 1 shine forth , o lord , upon our souls , and let thy showers fall , that so we may be rooted well , and flourish great and small . 2 we have a sweet reviving time , who lately seem'd as dead ; when shall we be as in the prime ? o raise our withered head ! 3 we have had a sore winters day , a pinching time was here ; but shall such weather fly away , and springing times draw near ? 4 we praise thy great and glorious name for seasons we have had , o let us not be put to shame , but in thy self be glad . 5 we now must part , and for a while not see each other here ; so let us walk , that when christ comes , with him we may appear , 6 and sing sweet songs of melody , and joy in god above ; and ravish'd be eternally with his transcendant love. hymn 175. christ knocks at the door . 1 thou , lord , knocks at the sinner's door , desiring to come in , to store their hearts with precious grace , and to destroy their sin . 2 thy love is great , and therefore , lord , dost wait on them we see , who will attend unto thy word , and open unto thee . 3 lord , thou dost knock and call aloud , sinners rouze up with speed ; if you do open unto him , no good thing shall you need . 4 thou dost not come with empty hand to those who do believe ; for they with thee communion have , and such like joys receive ; 5 which prized are by holy ones thy consolations be not small , o lord , but very great , such do receive from thee . 6 all praise , and glory , and renown therefore to thee they sing ; yea praise let 's raise continually of christ our glorious king. hymn 176. the foot-steps of the flock . 1 tell me , o thou beloved one , where thou thy flock dost feed ? on thee we do depend alone , that thou our souls mayst lead 2 into rich pastures fresh and green , where we do comfort find , which doth content our precious souls , and stay our fainting mind . 3 thou sendst us to the first foot-steps of thy dear flock of old , there for to feed , and to lye down in thy own blessed fold ; 4 where rest we may under thy shade with much delight and peace , where streams of joy most sweetly flow , which run and never cease . 6 thou hast o'recome us with thy love , we can't but must love thee ; and being drawn , lord , from above , we run continually . 6 therefore we sing unto thy name , and lift thy praise on high ; and for thy sake bear any shame , and will not thee deny . 8 if we do find we do love thee , and thou dost love return , we 'll never cease to raise thy praise until our lives are done . hymn 177. act. 8.5 . christ preach'd . 1 halleluja to the lord on high , all glory , honour , praise ascribe to him continually , and live to him always . 2 lift christ on high , our glorious king , in whom all fulness dwells ; he is our life and fountain-spring , his glory great excells . 3 't is christ , o god , that we do preach , as thou dost us command ; o let thy word men's hearts so reach , it may break satan's band. 4 o set their souls at liberty , and them unite to thee , to sing thy praise melodiously whilst they thy glory see . 5 there 's none like christ in all the earth , he is that lovely one ; his honour we would , lord , spread forth , and him exalt alone . 6 thou hast made him the all in all to us in ev'ry thing ; before him shall the mighty fall , and own him to be king. 7 his day is near , his foes must down , and never rise again ; and flourish must his glorious crown , and ever shall he reign . hymn 178. a hymn of praise after the lord's supper . wonders of grace . 1 o let us all with chearful voice sweet halleluja's sing ; and magnifie the lord most high , our glorious god and king , 2 who wond'rous things for us hast done , which all our eyes behold , in saving of his sinking church , as in the days of old . 3 let us loud praise proclaim always , and godly also live continually both night and day , and glory to him give . 4 let christ be had in great esteem , and lifted up on high ; o let us all remember him who for us all did die . 5 how did he , lord , with bitter cryes make known his grief to thee , whilst languishing his body hung for us upon the tree . 6 unto the cross they did thee nail , thy sides they pierc'd also ; o let us all apply thy blood which from thy wounds did flow . 7 it s precious vertue we receive , to purge and make us white , that through it we might all indeed be lovely in thy sight . 8 lord , didst thou die that we might live ? o let us sigh and mourn , with fervent hearts unfeignedly , to think what thou hast born 9 to save our souls from wrath and hell , that we might changed be , and so at last in heaven dwell to all eternity . hymn 179. a hymn of thanksgiving for our late deliverance . 1 thy wondrous acts of grace , o lord , wrought in all peoples sight , may stir us up with one accord to praise thee day and night . 2 the cursed snare that babel laid , is broken , lord , by thee ; and they of whom we were afraid , confounded also be . 3 when we like men near dead did lye , and knew not what to do ; thou didst defeat our enemy , and them quite overthrow . 4 thou hast also , lord , heard our cry for bleeding ireland ; and sav'd the king , when death was nigh , with thy blessed right-hand . 5 and liberty to us is given to worship without fear ; and with sweet dews and showers from heav'n our souls thou now dost chear . 6 we therefore glorifie thy name to whom all praise belongs , and celebrate thy glorious fame with joy in holy songs . hymn 180. the power of prayer . 1 prayer is a duty ev'ry one should use both day and night ; prayer is a duty god does love , and in it takes delight . 2 prayer is a duty prevalent , it has jehova's ear ; prayer should to heaven be daily sent when we are in great fear . 3 vvhate're we want , if we do pray to thee most fervently , and ask according to thy vvill , vve shall have all supply . 4 to prayer of wicked men , o lord , thou wilt no answer give ; but wilt hear those who are sincere , and do uprightly live . 5 all praise to god , the lord most high , vvho hast said , seek my face ; vvhate're thou dost our souls deny , give us more of thy grace . hymn 181. saints safety . 1 to god most high we lift our voice , and sing with one accord ; for we safe always are in thee , our help is in the lord. 2 some trust in men , and in their wealth , and riches do embrace , but , lord , grant us thy saving health , and shinings of thy face . 3 thou hast put gladness in our heart by those thy beams divine , much more than they who have their part of corn , of oyl and wine . 4 on thy own strength we do repose , and thereby are secure and safe from all most dreadful woes , our dwelling-place is sure , 5 within the clifts of the bless'd rock from whence sweet waters flow , and therefore will not fear that shock that babel will o'rethrow . 6 thou hast sav'd us from wrath to come at the most dismal day , and wilt save us from bloody rome , who would us all betray . 7 to him that on the throne sits down , and christ the lamb therefore , be blessing , glory and renown now and for evermore . hymn 182. all praise to god. 1 all praise to god the glorious one , thy name let us adore , who loved us , and sent his son , praise him for evermore . 2 the cherubims with one accord do sing continually ; o holy , holy , holy lord , and glorious majesty : 3 and shall not we affected be with thy redeeming love , and sing to thee melodiously with hearts raised above 4 all earthly things , since we have springs to drink of in the way , that are so sweet , and make us meet for christ another day . 5 our tables spread with heavenly bread in presence of our foes ; we eat fat things , and drink of springs from whence soul-comfort flows . 6 what , lord , so good as divine food to those that gracious be , and know full well nought can excell what they enjoy of thee ? 7 to god the father , and the son , and holy ghost therefore , be glory , honour , and renown , now and for evermore . hymn 183. zach. 12.10 . and they shall look upon me whom they have pierced . 1 o happy souls who look to thee , and presently do mourn and grieve for their iniquity , seeing what thou hast born . 2 o lord , how did our horrid sin upon thee heavy lye ! vve pierced thee once and agen by our iniquity . 3 o let us look until we love , and thee with joy embrace ; men will loath sin and it forsake vvhen they receive thy grace . 4 and since there is for us relief in thee , o saviour dear , let 's throw away all unbelief , and joyful all appear . 5 into thy presence we are come , let 's make a joyful noise , and sing to thee who 't is alone that all our foes destroys . 6 no enemy without , within , but from them thou canst save ; therefore let 's sing thy glorious praise , and unto thee let 's cleave . 7 sin never shall that soul destroy that looketh unto thee , such sing , and shall with inward joy unto eternity . hymn 184. when recovered after a fit of sickness , sept. 16. 1688 1 let that life-breathing face of thine , lord , manifested be ; because thy love excelleth vvine , all upright ones love thee . 2 thou hast , o lord , redeemed us , yea , from the lowest hell , and rais'd us to an higher state than that from whence we fell . 3 vvith flaggons of refreshing joy , and comforts from above , stay us , o lord , we humbly pray , let us be sick of love. 4 for these great blessings , o most high , vve will thy praises sing , vvho hast also , lord , heard our cry , praise to our glorious king. 5 vve cried to thee with our hearts to make thy servant whole , and from the all-devouring grave for to return his soul. 6 and thou dost , lord , a new life send , and wouldest not permit that he should hastily descend into the dolesom pit. 7 vve therefore sing and give thee praise , most holy let us be , vvith hearts united all our days let us live unto thee . hymn 185. rev. 3.18 . buy of me gold tried in the fire . 1 lord , we do see that poor we be , but thou hast riches store ; and if that we do come to thee , vve nothing shall want more . 2 vvhat is our own to us is shown is good , alas , for nought ; o let it go , since we do know rare things are to be bought : 3 and thou dost cry , o come and buy ! o blessed be the lord ! now is the day , let 's not delay , but close in with thy word : 4 then rich shall we for ever be , and crowns of glory have ; and robes so white that shine like light shall we likewise receive . 5 grace is like gold , but doth excell vvhatever is on earth ; o happy they who know full well its great and glorious worth . 6 shall they not sing who see the spring of grace doth blessings pour ; thy holy praise we will always , lord , sing for evermore . hymn 186. zach. 12.10 . they shall look to me . after sermon . 1 ye saints , break forth with chearful voice , and sing christ's glorious praise ; his love is sweet , o it is choice ! ye saints praise him always . 2 come , look and love ! o cast your eye upon this lovely one ! he is your help , your food , your strength , your hope , your joy and crown . 3 christ is the root , christ is the branch , christ is our testator ; christ is the holy lamb of god , christ is our mediator . 4 christ is the vvay , christ is the door , christ is our physician ; christ is our meat , christ is our drink , he 's thus to ev'ry christian . 5 christ is god's great embassador , christ is the only heir ; christ is the bright and morning-star , christ is beyond compare . 6 christ is the foundation sure , christ is the corner-stone ; christ is the vvitness and the truth , christ is the only one . 7 sing praise to christ , exalt him then , and look to him always ; o sing to him , and never cease till you do end your days . hymn 187. the heavenly feast . 1 o praise the lord , and look to him , sing praise unto his name ; o all ye saints of heav'n and earth set forth his glorious fame : 2 vvho spared not his only son , but gave him for us all ; and made him drink the cup of vvrath , the vvormwood and the gall. 3 he dy'd indeed , but rose again , and did ascend on high , that we poor sinners lost and dead might live eternally . 4 his flesh is heavenly food indeed , his blood is drink divine , his graces drops , like honey-falls , his comforts taste like vvine . 5 lord christ , thou hast refresh'd our souls vvith thy abounding grace ; for which we magnifie thy name , longing to see thy face . 6 let the redeemed of the lord their thankful voices raise ; can we be dumb whilst angels sing our great redeemer's praise . 7 come let us joyn with angels then , glory to god on high ; peace upon earth , good-will to men , thus sing eternally . hymn 188. the harvest is the end of the world. harvest of joy. 1 the harvest-day will soon be here , a blessed day 't will be to all those souls who are sincere , for jesus they shall see . 2 thou send'st thy glorious rays on us , and dews , our souls to chear ; but e're long we with open eyes the vision shall have clear . 3 most sweet reviving acts of grace are those we feel of thine , whilst we behold thy glorious face , yet stronger beams will shine , 4 to comfort and rejoyce each heart to all eternity ; from thee , o lord , we ne're shall start , but in thy garner lye ; 5 or rather in thy precious arms we being ripened , shall housed be with lasting charms of glory on our head. 6 no sorrow shall us then annoy , nor fears cause inward pain ; nor sin nor satan spoyl our joy , nor filth our glory stain . 7 we shall not then , as now , be vext with satan , world , and sin ; nor with base hearts be more perplext when heaven has took us in . hymn 189. the woful harvest of the wicked . 1 this world will quickly have an end , that is the harvest-day ; and jesus will the reapers send , they come and shall not stay . 2 the angels they the reapers be , the wheat are god's elect , which shall , lord , gathered be to thee , the tares thou wilt reject : 3 the tares are those vile wicked men who do thy saints annoy , which shall in bundles bound be then , that thou may'st them destroy ; 4 and into flames thou wilt them cast , their worm shall never die ; the fire too shall ever last ev'n to eternity . 5 the false professor will be found amongst the cursed foe ; and with prophane ones shall be bound , and equal sorrow know . 6 but a bless'd day will be to those whose hearts are found upright , vvho did in truth with jesus close , and serv'd him day and night . 7 they shall with thee in glory be , lord christ when thou dost comes ; but unbelievers shall from thee receive their final doom . hymn 190. christ's passion and exaltation . 1 hosanna to king david's son , the lord 's anointed one , vvho quickly shall exalted be upon his glorious throne . 2 triumph and shout , o heavens high ! and let the earth rejoyce ! and let the saints melodiously lift up in songs their voice 3 to christ the king , because that he a feast provideth here ; and tells us we all welcome be to eat of his good chear . 4 his flesh for us doth freely give , his blood to drink also ▪ that we might never die but live , these blessings from him flow . 5 his bleeding vvounds , out-stretched arms , and yearning bowels dear , to us run out for sweet support , that so we might not fear . 6 thou art the first , yea and the last , vvas dead , and art alive ; and lives for ay , therefore to thee all honour we must give . hymn 191. the second part. awake ye virgins . 1 o virgins know , both fools and vvise , the bridegroom is at hand ; he comes , he comes , let it suffice , but who with him shall stand ? 2 he that his lamp doth fitly trim , and oyl doth get good store , shall then embraced be by him , and reign for evermore . 3 cast off your drowze , let 's all awake , 't is not a time to slumber ; but speedily our lamps le ts take , and haste to th' vvedding-chamber ; 4 for certainly our dearest lord vvill quickly come away ; the mid-night cry will soon be heard , his chariots will not stay . 5 o take thy flight on vvings of love , and like the nimble hart , come , lord , o come down from above ! let 's meet and never part . 6 the bride saith , come , o do not stay ! and he that hears thy voice , in hopes that thou wilt come away , most sweetly does rejoyce . hymn 192. christ's humiliation and exaltation . the third part. 1 the spirit saith , dear jesus come ; the thirsty soul doth cry daily to thee ; this is the summ , o come most speedily . 2 signs of thy day upon us be , the world it is perplex'd ; the nations groan and long for thee , by wars being sorely vex'd . 3 thy saints do mourn their sighs and tears invite thee for to come , the martyrs blood cryes in thy ears for babels final doom . 4 thou sayst , surely i come quickly , amen , amen , o lord ; o come ! o come ! my soul doth cry , according to thy word . 5 lord , thou didst come , thou cam'st to die , and bear most bitter pain , god's justice for to satisfie , and pardon to obtain . 6 thou didst come to be humbled , and suffer on the tree , therefore shalt thou lift up thy head , and high exalted be . 7 thy right it is to reign as king , thou art the only heir ; the kingdom 's , thine thy foes down bring , thy vengeance let them bear . hymn 193. signs of the last day upon us . the fourth part. 1 the fig-tree , lord , does now put forth , the summer doth draw near , the sea doth roar , ( as thy vvord saith , ) and men begin to fear . 2 the vvinter certainly is gone , the lovely birds do sing ; the spring is now a coming on , vvhich lasting joy will bring . 3 the voice of the sweet turtle too is heard in this our land , vvhat clearer signs , lord , canst thou show by thy own wondrous hand , 4 of thy approach and glor'ous reign the nations angry be ; thy wrath is , come , their glory stain , thy kingdom let us see . 5 the ev'ning of a former day portends a dismal night , but holy one ; our souls may say , our ev'ning has some light . 6 not light nor dark , this is the hour , it 's neither night nor day ; 't is , 't is the time of thy dread power , o haste and come away . 7 the whole creation sadly groans , and utters its last cryes ; poor sion vents her piteous moans , vvhilst tears fill each saints eyes . 8 o come , bless'd one , make no delay , the vvicked do thee dare ; come holy jesus , come away ! thine arrows do not spare . 9 shall heaven give the long'd for call , that earth beneath may quake , that romes high towers down may fall now the dead bones do shake . hymn 194. the day of jubilee . the fifth part. 1 o blessed day , how sweet is it to think upon that time vvhen christ shall upon his throne sit , and summer's in its prime . 2 vvhen all the earth together shall break forth and sweetly sing ; and all christ's foes with vengeance fall , vvho own not him for king. 3 vvhen saints who now divided are , shall all united be ; and in their glitt'ring robes appear , and sing in harmony 4 vvhen swords and also warlike spears men shall to plow-shares beat ; and all men quite be freed from fears , and from all scorching heat : 5 and under their own vines sit down vvith hearts full of sweet joy ; o come , lord jesus , take the crown , o haste and come away . 6 wars then we find shall ever cease , envy ' mongst men depart ; nothing but love and blessed peace in each believer's heart . 7 the lyon and the lamb shall then together feed and ly ; and the like concord amongst men shall then be certainly . hymn 195. a hymn of praise . 1 o let us sing with chearful hearts sweet hymns of soul-delight ! with one accord before the lord , that 's pleasing in his sight . 2 what people have more cause to praise the living god on high , than have all those whom thou hast chose , and for whom christ did die ! 3 with full assurance let 's draw near , that we accepted be ; and then our peace will much encrease , which , lord , we have in thee . 4 o what a kind of love is this the father grants to us , to be the sons of god above , and him to call us thus ! 5 we know not now what we shall see , yet this thou dost declare , that like to thee we all shall be , when thou dost next appear . 6 true faith let 's have on christ to rest , and hope , which cannot fail ; that does take hold , lord christ , of thee who art within the vail . 7 and then , o lord , if storms arise , and seas afresh should roar , we shall in thee secured be now and for evermore . hymn 196. the bleeding and wounded heart . 1 o lord , how sad's the case of man , by reason of the fall ! his heart is hard , that nothing can , alas , pierce it at all , 2 until the time doth come when he god's power within does know ; o then he doth , lord , seek to thee , not knowing what to do . 3 o happy souls , who pierc'd have been , and broken thoroughly , in the true sight and sense of sin , and do on christ rely . 4 such who are broken , thou wilt head , who the physician art , thou wilt not cast off any such who have a contrite heart . 5 let sinners , lord , die unto sin , wound them , o lord , we pray ! and let them find soul-life within , and comfort ev'ry day . 6 o bless thy word , and let it be salvation to the poor ; and we thy praises , lord , will sing now and for evermore . hymn 197. things done for us . 1 some things for us , lord , must be done by thy almighty hand ; it must be jesus christ alone who in our stead did stand ; 2 who bore thy heavy wrath , o lord , for us upon the tree ; and paid the debts which sinners owe to thy dread majesty . 3 all praise and glory let us sing to god the lord most high , who did to us salvation bring from hell and misery . 4 the just for the unjust did bear the punishment of sin , that we of righteousness might share , who so defil'd have been . 5 shall life now in our souls be wrought , and grace implanted be , that home to christ we may be brought , and union have with thee ? 6 then will we sing sweet songs of praise , and lift thy name on high ; and happy be , lord , all our days , more happy when we die . hymn 198. things done in us . 1 o lord what hast thou done for us ? and in us also wrought ; on the lord jesus we depend , by whom our souls were bought . 2 all praise and glory unto god who hath made us alive , and to exalt thee let us see we all of us do strive : 3 and to excell in doing all that thou dost us command ; and readily obey thy call , that we may one day stand 4 with boldness , and the greatest joy , before thy glorious throne , when many persons bitterly shall cry with woful moan . 5 our works are all wrought in us , lord , and for us too by thee ; thy praises therefore we will sing , and that continually . hymn 199. grace shining . 1 let such who have enlightned been behold thy glorious grace and power divine , prepar'd to shine before all peoples face . 2 by thy grace , lord , o let us move , and with a holy song exalt thee who dost dwell above , to whom all praise belongs . 3 it 's none but thee who can appease the wrath that burns within , and to a wounded heart give ease , that 's burdened with sin . 4 we thee adore , and worship do , and at thy precious feet contentedly we all would lye to tast thy mercy sweet . 5 and thou , dear saviour , who for sin the curse didst undergo , unless thy arm reveal'd had been , no help to us could flow . 6 all praise to god , and to the lamb and spirit be therefore ; teach us to know what we must do , and sing for evermore . hymn 200. bread indeed . 1 how good , o lord , is thy blest word to all that are sincere ! because it doth such good afford , thy children love it dear . 2 o let us taste of thy sweet love , and in thy self delight ; and feed us also from above every day and night . 3 that with the fat things of thy house we all may feasted be ; and flourish in thy glorious courts , dear god , continually . 4 many do seem to be content , whilst they on husks do feed ; but let our souls to christ be bent , and stor'd with all we need . 5 one hour in thy blest courts let 's prize above all times and days ; and also sing and laud thy name , and live unto thy praise . hymn 201. a feast of fat things . 1 lord , thou art great , and also good ; thy love and grace is such , thou giv'st poor hungry souls sweet food , and nothing think'st too much ; 2 for them who unto christ do come , all things prepared be ; no sooner do they once come home , but welcome are to thee . 3 the fatted calf , and bread indeed , and precious wine good store ; and all things else which sinners need , are ready for the poor : 4 where feed and feast all on free cost may such who hungry be ; all is of grace , that none may boast , but only , lord , in thee . 6 o then let 's eat and drink the best . and praise the lord above ; and lean upon his dearest breast till ravished with love. hymn 202. vnless ye believe that i am he , &c. 1 how dark is he , how blind , who hath a carnal mind ? he hath no peace if he so die , he none shall ever find . 2 he that in christ doth not believe , nor in truth now receive the offers of his special grace , may not his loss retrieve . 3 die in your sins , tremble and fear , what man is it can hear those words , and find his heart not now rent and to pieces tare ? 4 let 's lift thy name , o lord , on high , and make sweet melody ; and so believe and live , that we in sin may never die . hymn 203. the glorious gift . 1 all praise and glory now be given to god , the lord above , who gives to us the best of heaven , himself , his grace , and love. 2 most precious are his promises , they firm and sure be ; thou all our wants wilt , lord , supply , and that continually . 3 though we are poor in earthly things , and little do possess ; yet richer are than wicked kings , and never shall have less . 4 he that hath god , possesseth all . and what would he have more ? shall not that man contented be ? can any think he 's poor ? 5 o let us then lift up our voice , and sing melodiously ; and in the lord always rejoyce until we come to die . hymn 204. christ became poor . 1 o holy and most glorious king , the mighty prince of peace , thou art that lamb by whom we came from sin to have release . 2 thou in the glorious form of god , before all worlds indeed , most splendently o thou didst shine , and nothing didst thou need : 3 and yet thy love to us was such , thou for us becam'st poor , that we through thy great poverty might all have riches store . 4 we never can to thee express our thanks sufficiently , who in our stead , and for our sakes a shameful death didst die . 5 the wrath and curse that was our due , o lord , thou didst endure ; and in the grave , o thou didst lye , our freedom to procure . 6 o depths and heighths of divine love ! none can compare with thee , so low to lye , that we on high at last might raised be . 7 lord , thou art all in all to us , to god all praise therefore ; to him , to thee , and spirit , we will sing for evermore . hymn 205. a hymn of dr. p. taken out of his [ century of select psalms , p. 201. ] ( from several passages of the revelations . ) all ye that serve the lord , his name see that ye celebrate ; and ye that fear him , sing aloud his praise , both small , and great . o thou great ruler of the world , thy works our wonder raise : thou blessed king of saints , how true and righteous are thy ways ! who would not fear and praise thy name , thou only holy one ? the world shall worship thee , to whom thy judgments are made known . most holy , holy , holy , lord almighty is thy name ; which was before all time , and is , and shall be still the same . all glory , pow'r , and honour , thou art worthy to receive ; for all things by thy pow'r were made , and by thy pleasure live . to thee of right , o lamb of god , riches and pow'r belong ; wisdom and honour , glory , strength , and every praising song . thou as our sacrifice wast slain , and by thy precious blood , from ev'ry tongue and nation hast redeem'd us unto god. blessing and honour , glory , power , by all in earth and heaven , to him that sits upon the throne , and to the lamb , be giv'n . part ix . containing part of some select psalms of david . hymn 206. psal . 1. the blessed man. 1 the man is bless'd that shuns the snare of wicked mens advice , whom sinners paths , or scorners chair by no means can entice : 2 but his delight both day and night is in god's holy law , wherein he waits and meditates with constant care and awe . 3 like planted tree by water-springs shall such a man be made , a tree that timely fruit brings forth , whose leaf shall never fade : 4 and god shall bless with good success all actions of the just ; unlike them far the wicked are , and as the driven dust ; 5 therefore th' ungodly never may in judgment stand acquitted ; not with the just in that great day shall sinners be admitted ; 6 for men upright are gods delight , their way to him is known ; but sinners way shall soon decay , and quite be overthrown . hymn 207. psal . 2. christ's kingdom . 1 why do the heathen gentiles rage , and foolish things surmize ? kings set themselves against the lord , and do his christ despise . 2 his gracious government they count their yoke , his laws their chain ; freedom they 'll have without controll , no bands shall them restrain ; 3 but god above will scorn their rage , their vain attempts deride ; he will affright them in his wrath , vex and defeat their pride . 4 for all their spite i 've set my king upon his holy throne ; and what i had decreed before , proclaim'd him now my son. 5 this is the birth-day of his rule , thy scepter i 'll advance or'e all the earth , the gentiles give for thine inheritance . 6 thou with an iron rod shalt bruise their disobedient neck ; like brittle potsherds all their pow'rs without resistance break . 7 let the great rulers of the earth this greater lord obey ; serve him with chearful willingness , and fear him too each day . 8 in low submission to the son your happiness does lye ; then ye are safe when he 's well-pleas'd ; when he 's provok'd , ye die . hymn 208. psal . 4. the saints security in god. 1 fond men , that would my glory stain , my government despise ; how long will ye pursue vain hopes , and please your selves with lyes ? 2 know that the lord does righteous men with special favour own ; though ye despise me , he ne're will on my petitions frown . 3 sin not , but fear ; let quiet thoughts instruct and make you wise ; joyn a pure heart with trust in god , as the best sacrifice . 4 though others in distrust of thee to other succours fly , thou art our hope , lord , cast on us a favourable eye . 5 thy love more chears my heart than when their corn has wish'd encrease ; or when a happ● vintage makes their wine o'reflow the press . 6 down will i lye in peace , and sleep shall close my wearied eyes ; no fear disturb me whilst i know in god my safety lyes . hymn 209. psal . 7. wrath against persecutors . 1 god is a righteous judge be sure , and one that will repay ; and with the lewd and wicked doer god's angry ev'ry day : 2 unless he do his sins forego , and speedily repent , he 'll whet his sword , and string his bow , he hath it ready bent . 3 his deadly darts he doth ordain to smite him unawares ; and for the persecutors pain sharp arrows he prepares . 4 he made a pit , in digging which no pains at all he spar'd ; and fell he is into the ditch which he himself prepar'd . 5 upon his own unhappy crown his mischief shall be spread ; his violent dealings shall come down , and light on his own head . 6 but i his justice will proclaim , who judgeth righteously ; and with a song will praise the name of god until i die . hymn 210. psal . 11. the misery of the wicked . 1 god in his sanctuary dwells , heav'ns glorious throne , from whence he views the sons of men , and judges ev'ry one . 2 when he examins righteous ones , he does their works approve ; such as are wicked and unjust , his soul can never love . 3 snares shall befall them , and for these this mixture is made up , fire , brimstone , and tempestuous storms the portion of their cup. 4 god who himself is righteous , does in righteousness delight , and still will favour and protect the man that is upright . hymn 211. psal . 15. the spotless saint . 1 lord , let me know that happy man whom thou so well dost love , that he may praise thee here below , and dwell with thee above . 2 't is he whose life is free from blame , whose works are right and just ; whose hearts and words are true , and whom one may securely trust . 3 his neighbours credit does not wound by a detracting tongue ; nor in his infamy delight , much less would do him wrong . 4 who does not break his oath when he to his own damage swears ; but his strict vertue far before his interest preferrs . 5 who hates exaction , and rejects bribes to betray the just ; this man shall ne're be mov'd , but may in god securely trust . hymn 212. psal . 23. pastures green and flourishing . 1 my shepherd is the living lord , 't is he that doth me feed ; how can i but be richly stor'd , whilst he supplies my need . 2 in pastures green and flourishing he makes me to repose , hard by the silent water-spring , whose streams with pleasure flows . 3 he guides my soul , so apt to stray , a safer course to take ; conducting me in his right way , for his alone name 's sake : 4 and tho' i walk in death's dark shade it shall me not dismay ; for thou art with me , and hast made thy rod and staff my stay . 5 my table spread thou didst appoint in presence of my foe ; my head with oyl thou dost annoint , my cup doth overflow . 6 thy grace and goodness certainly shall measure all my days ; and in thy house , o god , will i for ever give thee praise . hymn 213. psal . 102. sion repair'd . 1 thou wilt arise in mercy yet , and grace to sion send , because the time for favour set is now come to an end ; 2 for even in the stones thereof thy servants take delight , her very dust is cause enough of favour in thy sight . 3 and then the heathen far and near shall dread thy glorious name ; and all the kings on earth shall fear thy glory and thy fame . 4 when as the lord shall once repair poor sions broken wall , his glory then shall shine so fair , it shall appear to all . 5 he will regard the destitute , and not despise their prayer ; he will regard their humble suit with tender love and care . 6 o let the god of israel then be prais'd with one accord ; henceforth for evermore , amen , all men praise ye the lord. hymn 214. psal . 36.37 . the perfect man. 1 mark and behold the perfect man , for that man's end is peace ; but quickly shall transgressors all be quite cut off and cease . 2 but the salvation of the just is of the lord most high ; their strength and stay i' th' evil day of their adversity . 3 and he shall shield and save the just , and keep them life and limb ; deliv'ring them from wicked men , because they trust in him . psalm 4. 4 the greater sort crave worldly wealth , and riches they embrace ; but , lord , grant us thy saving-health , and shining of thy face . 5 o praise the lord , jerusalem , thy god , o sion , praise ; for lo thy gates and bars of them he very strongly stays . 6 thy children in thee he hath bless'd , thy peace he makes full great ; and fills thee with the very best and finest of the wheat . 7 let israels god the lord therefore be praised altogether ; from first to last , for evermore , amen , amen for ever . hymn 215. psal . 135. prayer readily answered . 1 the lord is just in all his ways , holy in all he doth ; and nigh to ev'ry one that prays , and calls on him in truth . 2 he will fulfill the just desires of all the holy seed ; he hears their cry , what that requires , and helps them at their need . 3 the lord preserveth faithfully all those that do him love , but all the wicked he 'll destroy with vengeance from above : 4 therefore my mouth shall speak his praise , and universal flesh his holy name renown shall raise , and ever sound afresh . hymn 216. psal . 95. spiritual worshippers . 1 come , let us with united joys to god our voices raise ; with thankful hearts before him come and loudly sing his praise . 2 our lord is a great god and king , in pow'r eminent above all gods , him angels serve , and princes represent . 3 to him that made us let us kneel , and adoration give , who are his people , and the sheep that on his pasture live . 4 to day let 's hear his voice , and not such hardned sinners prove , as those that in the wilderness provoked god above . 5 they prov'd his pow'r , and saw his works , and griev'd him forty year , till wearied with the murm'ring race , he could no longer bear . 6 he did their unbelief , and base ingratitude detest ; and in his anger swore they should not come into his rest . hymn 217. psal . 84. sacred pantings . 1 how amiable are thy bless'd tents , lord god of host , to me ; my soul doth long , ye● even faint , thy sacred courts to see . 2 my heart and flesh cry out for thee the everlasting god , o when shall i come near and see the place of thine abode ? 3 o happy they who hold a place within thy house to dwell ; for in thy courts one days short space a thousand doth excell . 4 much rather would i keep a door , and in thy house remain , than dwell in all the pomp and store of tents of the prophane ; 5 for god a sun and shield will be , with grace and glory bright ; and no good thing with-hold will he from them that walk upright . 6 lord god of hosts , whose glory reigns , how happy man is he , that tho' debarr'd the outward means , yet puts his trust in thee . hymn 218. psal . 100. sheep of god's pasture . 1 make joyful noise unto the lord , o all ye nations on the earth , serve him with joy , his praise record , come in his sight with songs of mirth . 2 know that the lord is god alone , we are the flock which he doth keep ; his workmanship , and not our own , his people and his pasture-sheep , 3 enter his gates with thankfulness , and come with joy into his courts ; great gratitude to him express , and bless his name in full resorts ; 4 for lo , the lord is good and kind , his mercy everlasting is ; his truth all generations find for evermore assur'd to his . hymn 219. psal . 135. a psalm of praise . 1 give laud unto the lord , and praise his holy name ; his praises still record , and spread abroad his fame , ye that resort to our great god , and have abode in sions court. 2 his honour , o proclaim , for good and kind he is ; sing praises to his name , a pleasant work it is : jacob hath he chose to himself , and all his wealth must israel be . 3 and this i clearly know the lord 's a mighty one , and that all gods do owe subjection to his throne ; for he brings forth whatever he please , in deeps , in seas , in heaven and earth . hymn 220. psal . 90. longings for good times . 1 return , o lord , how long a space ! let it repent thee much , touching thy servants woful case , whose sufferings have been such . 2 o satisfie us speedily with thy compassions kind , that all our days may yield us joy , and gladness chear our mind . 3 as thou hast sent us sorrows keen , so let 's have comforts glad , for days and years which we have seen ' so sorrowful and sad . 4 o let thy work appear unto thy servants ev'ry one ; thy glory to our children show , when we are dead and gone . 4 the lord our god shine on his church , and grace our joynt endeavour ; o prosper thou our handy-work , and ' stablish it for ever . hymn 221. psal . 103. free pardon . 1 my soul now bless with readiness the lord's most holy name , and let my heart 's most inward parts applaud and spread his fame . 2 o bless the lord , his praise record , my soul be not unkind , as one that flights his benefits , and puts them out of mind : 3 who pardons thy iniquity , and cancels all thy score ; who healeth thy infirmity , and doth thy health restore : 4 who from the grave thy life did save , and crowns thee from above ; with mercies free inlarg'd to thee by his most tender love : 5 who satisfies thy mouth likewise with blessings that are good ; thy flower of youth , as th' eagles , doth he make afresh to bud . hymn 222. psal . 148. all creatures to praise god. o praise jehovah ev'ry one , from heav'n praise him in places high ! o all his angels praise him ye , praise him his host most gloriously ! 2 ye sun and moon do ye him praise , all stars of light praise him do ye ! o heav'n of heav'ns do ye the like , and waters that 'bove heavens be ! 3 o let them praise jehovah's name ! by him created were all they ; for ever he establish'd them , gave statutes which pass not away . o praise jehovah from the land , ye dragons , and all places deep ; ye fire and hail , snow , vapour , and windy storms that his word keep . 5 ye mountains and ye hills also , ye trees fruitful and cedars high ; and ye wild beasts and cattel all , ye creeping things , and fowls that fly . 6 ye kings who rule the people do , princes and judges likewise ; all young men and maidens do the same , with old men and ye children small . 7 o let them praise jehovah's name ! who hath a name like unto his , 't is high advanc'd ; his glorious fame above the earth and heaven is . 8 and he the horn of his people exalted hath , and set on high ; o praise the lord , sweet israel , a people unto him so nigh . finis . advertisement . ☞ there is newly published , a treatise , entitituled ▪ [ the breach repaired , ] proving singing the praises of god , a gospel duty . sold by john hancock . price bound 18 d. * ⁎ * also in the press , an exposition of that parabolical speech of christ , mat. 12.43 . called [ the counterfeit christian , ] when the unclean spirit is gone out of a man , &c. price stitch'd 6 d. both written by b. keach . notes, typically marginal, from the original text notes for div a47611-e89930 ps . 119.140 . * pliny , lib. 5. cap. 16. & justin , lib. 36. notes for div a47611-e107900 john 8. notes for div a47611-e118320 ezek. 9.2 , 4. the banquetting-house, or, a feast of fat things a divine poem, opening many sacred scripture mysteries ... / written by benjamin keach, author of war with the devil. keach, benjamin, 1640-1704. 1692 approx. 506 kb of xml-encoded text transcribed from 212 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47401 wing k49 estc r18938 12350533 ocm 12350533 59971 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47401) transcribed from: (early english books online ; image set 59971) images scanned from microfilm: (early english books, 1641-1700 ; 213:3) the banquetting-house, or, a feast of fat things a divine poem, opening many sacred scripture mysteries ... / written by benjamin keach, author of war with the devil. keach, benjamin, 1640-1704. [24], 384 p. printed by j.a. for h. barnard ..., london : 1692. a collection of hymns. errata: p. [24]. advertisement: p. 384. reproduction of original in british library. imperfect: print faded and illegible in parts. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng hymns, english -texts. 2005-04 tcp assigned for keying and markup 2005-05 apex covantage keyed and coded from proquest page images 2005-06 jonathan blaney sampled and proofread 2005-06 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the banquetting-house , or , a feast of fat things : a divine poem . opening many sacred scripture mysteries . profitable for all who would attain to the saving knowledge of god and of jesus christ : and sufficient to fill the soul with joy , and to ravish the hearts of all true christians . written by benjamin keach , author of war with the devil . london , printed by j. a. for h. barnard at the bible in the poultrey , 1692. to the reader . reader , it may not be unnecessary if i acquaint thee with the chief design of my publishing these sacred hymns . i have three sorts of persons in my eye to whom i recommend them . first , such who like and approve of books in verse which treat of divine things , and would gladly have a little help in order to the understanding of metaphorical scripture ; who cannot also well spare so much money as to purchase larger volumes ; the folio i put forth some years ago , call'd , a key to open scripture metaphors , being near twenty shillings price , comes into but a very few peoples hands : besides , the impression will soon be gone ( as far as i can gather ) and 't is not like to be reprinted any more . now in this small tract i can assure you is contained great part of the principal things under divers metaphors opened in that book , though they are there more largely insisted on . i do not judge all those hymns i have taken from metaphorical or tropical scriptures , are proper to be sung ; nor are they here recommended to that end , some of them being historical , as part of hymn 92. pag. 129 , 130. and some others , containing matter of controversie ; nor do i think those concerning hell so suitable to be sung ; yet i doubt not but they may be all of use to the reader , all being congruous with god's word , and according to the analogy of faith. the second sort are , parents and masters of families , i am perswaded , with the blessing of god , this book may prove of great advantage to their children , who generally are taken with verse , and are much addicted to learn such songs and ballads which generally tend to corrupt youth ; and 't is a shame to godly christians they should suffer their children to learn many of them ; but since singing is god's ordinance , i mean , to sing psalms , and hymns , and spiritual songs , 't is doubtless their duty to instruct them therein , as well as to teach them to read ; and by learning sacred hymns , they may be taken , before their parents are aware , with the matter therein contained ( as divers have , through the blessing of god , as i have been oft inform'd , by reading that small poem , called war with the devil , ) and some others . youth are generally inclin'd to poetry , and as one of the ancients excellently observes , the holy ghost seeing the souls of mankind strugling in the way of godliness , and being inclined to the delights of this life , hath mixed the power of his doctrine with sweet singing , that whilst the soul was melted with the sweetness of the verse , the divine word might the better be grafted with profit . now these hymns being short , children will soon get them by heart , as also full of varieties , and if instructed to sing , they may be the more affected with the matter , and receive the greater advantage . the third sort are , those godly christians who know 't is their indispensible duty to sing psalms and hymns , &c. not only in their families , but in the publick congregation , yet do not think divers psalms do so well suit with christians under the gospel , as other scripture . hymns do , and divers worthy ministers of the baptized-way , thô choice preachers , and fully satisfied in singing the praises of god , yet may not have judgment to compose hymns , every man having his particular gift of god , and therefore have desired divers scripture-hymns and select psalms might be published ; and indeed , had i not been put upon this work , i am perswaded i had not undertook it , or at the least not so soon . moreover , many christians had rather have those hymns we sing in our publick assemblies printed , that so they might the better know them , and examine the matter therein contained , to see whether they do agree with the word of christ , and likewise the better sing them with understanding . and 't is not unknown what a multitude of godly friends have desired to have me write them out several of those hymns that have upon divers occasions been sung in some particular congregations . now to prevent that trouble , and to satisfie them , i promis'd to print the most of those hymns , and so have done , as they will find them in the latter part of this tract . if any desire in such a book to have no hymns but such that are proper to be sung in congregations , in the next impression , if god spare my life , i shall endeavour to answer their request . had i not wrote so lately in justification of pre-composed hymns taken out of god's word , i should have spoken fully to it here . we are exhorted to sing psalms , hymns , and spiritual songs , and since we have none left in form in the scripture , it follows , that those who god hath gifted that way , ought to compose them ; for a hymn or song cannot be without its form. certainly god doth not enjoyn a duty on us , that he hath not left sufficient rule how to come at it , nor have we any ground to expect the extraordinary gift any more . nor is there , as i have lately shewn , any more reason to object against compiling sacred hymns to be sung out of the word of christ , than there is to object against pre-compiled sermons that are to be preached , though i am satisfied the lord doth enjoyn his churches to sing the psalms of david , both in eph. 5. 19. col. 3. 16. we reading , of no other psalms but the book of psalms ; so by hymns and spiritual songs i see no reason to doubt but he intends all sacred hymns , &c. taken out of the holy scripture by the help of god's spirit . mr. marlow cites a passage out of learned ainsworth , as if he favoured his notion of praising god only without vocal singing ; yet i have lately met with a book of that worthy man on the psalms of david , where i find him speaking thus , these psalms ( saith he ) have ever since by the church of israel , by christ and his apostles , and by the saints in all ages , been received and honoured as the oracles of god , cited for confirmation of true religion , and sung in the publsck assemblies ( as in god's temple ) where they sung praises unto the lord with the words of david , &c. 't is a hard case that any christian should object against that duty which christ and his apostles , and the saints in all ages in their publick assemblies were found in the practice of ; but 't is no easie thing to break people off of a mistaken notion , and an old prejudice taken up against a precious truth of christ. the lord will , i hope , satisfie all his people about this heavenly ordinance in due time , and they shall not call it a carnal nor a formal thing any more , nor cry out , ' t is as bad as common-prayer . i must tell them , if common-prayer ▪ lay under sacred institution in the new testament , as singing of psalms and hymns doth , i should as freely embrace that : but whereas the one is humane , so the other is divine , that is , ordained and commanded of god , as well as practised by christ and his disciples , and by the saints in all ages . but not to trouble you any further , if the lord be pleased to bless the labour and pains i have taken , give him the glory , and let your poor brother have a part in your prayers , who is still yours to serve you in the gospel , b. keach . the table of contents .   hymns parts in each hymn page god a father 1 0 3 god a portion 2 2 5 god the saints dwelling 3 3 7 storm a coming 0 1 9 god a husbandman 4 1 10 god the chief builder 5 2 12 god a man of war 6 2 16 god a strong tower 7 2 18 god like a giant 8 1 20 god compared to a potter 9 1 22 god compared to a lyon 10 1 23 god like a moth 11 1 25 god as a travelling woman 12 1 27 god a consuming fire 13 2 28 the everlasting arms 14 1 30 god a sun and shield 15 1 32 god our refuge 16 2 33 christ a mediator 17 3 35 christ a surety 18 1 38 christ a surety 19 2 40 christ a bridegroom 20 6 42 christ the image of god 21 1 48 christ a physician 22 4 50 christ a testator 23 2 54 christ like a roe 24 1 56 christ the true door 25 1 57 christ god's servant 26 3 58 christ a king 27 2 61 christ a lyon 28 2 64 christ a high-priest 29 3 67 christ the good shepherd 30 1 70 christ the way 31 3 71 christ a rock 32 3 74 christ a fountain 33 3 76 christ the head 34 2 79 christ the lamb of god 35 2 81 christ the branch 36 2 83 christ a prophet 37 2 86 christ a garment sanctified 38 3 87 christ an advocate 38 3 90 christ the bread of life 39 2 94 christ the sun of righteousness 40 3 96 christ the root 41 2 100 christ an embassador 43 3 102 christ the heir of all things 44 2 107 christ the true witness 45 8 109 christ's name wonderful 47 3 118 christ a counselior 48 6 121 christ the foundation 49 3 127 christ's bowels , by the hen 50 ● 131 christ a refiner 51 2 133 christ as an eagle 52 1 135 christ a captain 53 4 136 christ the morning-star 54 1 140 christ comes as a thief 55 1 141 christ the desire of all nations 56 1 142 christ the prince of peace 57 1 143 christ the judge of all 58 5 145 christ the saints wedding garment 60 4 150 christ all and in all 61 5 150 62 63 64 65 spirit a comsorter 67 3 165 spirit like the wind 68 3 168 spirit like fire 69 1 170 spirit like oyl 70 1 173 spirit an earnest 71 2 174 spirit a seal 72 2 177 grieve not the spirit 73 1 178 spirit a witness 74 2 180 sprit as a river 75 2 181 spirit like water 76 2 184 spirit a teacher 77 2 186 spirit like a dove 78 3 188 spirit a guide 79 1 190 word of god a lamp 80 2 193 word better than gold 81 2 195 word like milk 82 2 197 word like strong meat 83 2 199 word sweeter than honey 84 2 201 word a sword 85 4 203 word as a glass 86 2 207 word like rain 87 3 210 word like dew 88 1 213 word like treasure 89 3 214 word like fire 90 4 217 word like a hammer 91 2 221 scripture of divine authority 92 6 224 scripture can't be broken 93 1 230 word settled in heaven 94 1 231 power of scripture 95 1 233 search the scripture 96 1 234 excellency of the gospel 97 1 235 grace like salt 98 5 237 grace a girdle 99 6 142 grace a breast-plate 100 2 248 grace of faith a shield 101 1 250 try'd faith better than gold 102 1 251 hope an helmet 103 1 253 hope an anchor 104 2 254 love strong as death 105 2 256 baptism a burial 106 1 258 six principles 107 2 259 christ our passover 108 1 262 angels watchers 109 2 263 angels morning-stars 110 1 265 angels sons of god 111 1 267 angels god's hosts 112 1 268 angels 4 faces , a man , a lion , &c. 113 1 269 angels like flames of fire 114 1 270 angels like horses , red , white , &c. 115 1 271 spirit of man a candle 116 1 272 conscience a witness 117 2 273 conscience a witness 118 3 276 church of god a city 119 1 277 church a vineyard 120 2 281 church a body 121 2 283 church a bush on fire 122 1 285 church like golden candleflicks 123 1 286 church a flock 124 1 287 man like a worm 125 1 288 man as a shadow 126 1 289 ●aints heirs 127 1 290 ●aints runners 128 1 291 ●aitns pilgrims 129 1 293 afflictions a rod 130 1 294 afflictions darkness 131 1 295 afflictions a storm 132 1 296 afflictions floods 133 1 297 afflictions as waves 134 1 298 ●o day if you will hear 135 1 299 the bruised reed 136 1 300 death like seed sown 137 1 301 dead asleep 138 1 302 death a departure 139 1 303 morning of resurrection 140 1 304 great assize 141 1 305 ●rown of glory 142 1 306 ●aints rise glorious 143 2 307 hell a furnace of fire 145 1 310 hell a lake of fire 146 2 311 hell a bottomless pit 147 2 312 a table of select hymns and psalms on several occasions , as they have been sung in divers congregations .   hymns parts page sin laid on christ 147 1 313 the good physician 148 1 314 the banquetting-house 149 1 315 divine wrath 150 1 316 the bread of life 151 1 317 saints die with christ 152 1 318 joy in heaven 153 1 319 great goodness laid up and wrought 154 1 320 a feast of fat things 155 1 321 goodness wrought 156 1 322 gospel the power of god 157 1 823 the joyful sound 158 1 324 sinners restored 159 1 325 godly restored 160 1 326 glorious restoration 161 1 327 sinners misery , saints glory 162 1 328 the precious promises 163 1 329 hymn of praise after the sacrament 164 1 330 man's impotency 165 1 331 come ye to the waters 166 1 332 glorious light shining 167 1 333 the panting soul 168 1 334 everlasting rest 169 1 33● here any live 170 1 33● what shall we do 171 1 33● who has made thee to differ 172 1 33● if the son makes you free 175 1 33● ●●ter a farewell sermon 174 1 339 ●hrist knocks at the door 175 1 340 ●ootsteps of the flock 176 1 341 ●hrist preached 177 1 342 ●onders of grace 178 1 343 ●ymn of thanksgiving 179 1 344 ●ower of prayer 180 1 345 ●ai●ts safety 181 1 346 ●ll praise to god 182 1 347 ●hey shall look to him 183 1 348 ●fter a fit of sickness 184 1 349 ●uy gold tryed 185 1 350 ●eavenly feast 186 1 352 ●arvest of joy 187 1 353 ●oful harvest of the wicked 188 1 354 ●hrist's passion 190 1 355 ●or wake ye virgins 191 1 356 ●hrist's exhaltation 192 1 357 ●igns of the last day 193 1 358 ●●ay of jubilee 194 1 359 ●ymn of praise 195 1 360 ●leeding heart 196 1 361 ●●ings done for us 197 1 362 ●hings done in us 198 1 363 ●race shining 199 1 363 ●read indeed 200 1 364 ●east of fat things 201 1 365 ●nless that ye believe 202 1 366 ●he glorious gift 203 1 366 ●hrist become poor 204 1 367 ●ymn of praise 205 1 368 ●he blessed man 206 1 370 ●hrist's kingdom 207 1 371 ●aints security 208 1 372 ●rath against persecutors 209 1 373 misery of the wicked 210 1 374 the spotless saint 211 1 374 pastures flourishing 212 1 375 sion repair'd 213 1 37● the perfect man 214 1 376 prayers answered 215 1 37● spiritual worshipper● 216 1 37● sacred pantings 217 1 37● sheep of god's pasture 218 1 38● a psalm of praise 219 1 38● longings for good times 220 1 38● free pardon 221 1 38● all creatures to praise god. 222 1 38● hymns to be sung as the 25th . psalm . hymn 59. 2d . part. page 146. hymns 63 , 64. 7th . & 8th . parts . page 160 , 161. hymns to be sung as the 100dth . psalm . hymn 20. 6th . part. page 47. hymn 62. 6th . part. page 158 , 159. hymn 14. page 270. hymn 118. 3d. & 4th . part. page 276 , 277. hymn 222. page 383. errata . page 34. line 19. add shall . page 41. line 17. r. men. page 45. line 23. for jesus r. ●ess . page 46. line 12. blot-out o. page 64. line 6. for weak r. ●eek . page 78. line 8. for likely r. leaky . page 156. line 15. blot out lord. page 157. line 18. blot out do spiritual melody , containing near three hundred . sacred hymns , &c. part i. the introduction . all praise be given to the lord , who condescends so low , for to unfold deep things to us , by things which we do know . lord give us more knowledge divine , thy word explain to us , that we may find those things of thine to be indeed precious . pour forth thy spirit on us , lord , deep mysteries to know , that we may find grace in our souls , and in it also grow : and by it may be help'd alwayes thy praises to sing forth , and live also unto thy praise whilst we are on the earth . part i. sacred hymns , setting forth the glory and excellent perfections of god the father . hymn ● . math. 5. 16. glorifie your father which is in heaven . 1 a father doth his child beget , so we begotten are , by thy own word and spirit lord , and do thine image bear . 2 he likewise doth his children cloath , and doth them also love ; so thou most richly cloaths all such that are born from above . 3 a father feeds and does protect such who his children be : so thou dost feed and save all those who do belong to thee . 4 and also doth delight in them who him resemble do : to such who are most like to thee , thou dost chief favour show . second part. 5 a father loves his children should all live in unity ; so thou delights to see thy saints walk in sweet harmony . 6 he ever does o'relook the faults , which he in them does spy : so all thy people's faults likewise thou dost , o lord , pass by . 7 't is a high honour to descend from such who noble be ; kings children are all but base born , to those , lord , born of thee . 8 rich parents may soon poor be made , and also they do die : thou lord art rich , and so wilt be unto eternity . 9 all praise and glory unto god our father , be therefore : and unto christ that ransom'd us , be praise for evermore . hymn 2. psal. 73. 26. god the portion of his people . 1 a portion lord thou didst design on thine for to bestow ; nought didst thou think was good enough for them of things below . 2 nor things in heaven , which excell , and therefore dost impart , thy self as the portion alone of all upright in heart . 3 who then is able to conceive how rich thy children are ? for they have all , since they have thee , and each an equal share . 4 all have a god , all have a christ , nay , all that thou hast too ; each one hath thee intirely , this does their riches show . 5 and they , lord , never shall have less , their portion can't be spent , nor treacherously by wicked ones from them it can't be rent . 6 fire can't their bless'd portion burn , nor thieves steal it away ; nor moths , nor rust , it can't corrupt , o happy , happy they ! the second part. 7 all things are theirs who have thee lord , thô under age they be : but yet that day will quickly come of their felicity . 8 when full possession they shall have of all that is their own , and every one of them thou wilt with lasting glory crown . 9 this portion , ah , how doth it suit ! and answer every want , and fully does it satisfie the soul of every saint . 10 all glory and high praise therefore let us together sing , to god the father , and the son , from whence such riches spring . hymn 2. psal. 90. 1. god the saints dwelling place . 1 thy saints lord have a dwelling strong , and thou that dwelling art , no habitation like to this , hath any haughty heart . 2 ▪ for 't is the low and humble soul that in the lord does dwell : where such do rest , and have repose , this dwelling doth excell . 3 a house , ah 't is our home always , and when we absent be : how do we long for to return , so do our soul till we 4 return again unto our god , when we from thee do stray : o bring us to our bless'd abode , christ jesus is the way . 5 we here no perfect rest shall find , untill we fixed are in our brave house that is above , no palace like to it here . the second part. 1 a house preserves from heat and cold , from winds and cruel storms ; those who lord dwell in thee are bold , being safe from fear of harms . 2 and in our house our comforts lie , and all our chiefest treasure : god is our joy , our souls delight , in whom is sweetest pleasure . 3 propriety unto a house doth make it valued ; our interest in our god , alone , makes us lift up our head . 4 in a great house are many rooms to dine and also lye , rare secret chambers also we do in thee clearly spy . 5 each attribute is as a room whither thy saints do go by precions acts of faith , and then nothing they fear below . 6 another house , thô stately t is , it may be batte●d down ; but thou art such a house , o lord , that can't be overthrown . 7 hast then away to your abode , let all with speed hast home , for dreadful storms you may expect will very quickly come . the third part. chambers of safety . 1 o come , o come , gods people all , with speed hast ye away , enter your chambers great and small , no longer do you stay : 2 for god , the mighty god above , is rising out of 's place , and will the hills and mountains move , and vengeance pour apace . 3 there is a way found out that ye may be secured , when sinners shall consumed be who basely are misled . 4 doth it not thunder afar off , it lightens also sore : o tremble all , and do not scoff , for hark 't is more and more . 5 children get home , and do not stay , hast to your dwelling place ; for if you make the least delay , then sad may be your case . 6 all who abroad or in the fields do foolishly remain , they may as the egyptians were , be ruined and slain . isa. 26. 20. a storm a coming . 1 o quake ye who most guilty are , who love and live in sin ; for god will suddenly break forth , as usual hath not been . 2 but sing ye saints , and joyfull be , christs kingdom does draw near , do you leave all iniquity , and nothing do you fear . 3 the shaking times that are at hand , will bring great babel down : and then will god save this our land , and saints with blessings crown . 4 therefore if ye in christ are found to every duty led , and have your hearts sincere and sound , look up , lift up your head . 5 for your redemption does draw near , gods praises sing therefore : unto his call do you adhere , then sing for evermore . hymn 4. joh. 15. 1. god compared to a husbandman . 1 rich husbandmen have house and land both moist and also dry , god o're the earth hath the command , and true propriety . 2 the beasts of th' field and fowls of th' air , with silver , and the gold is all the lords , yea , and what else our eyes can here behold . 3 he may give it to whom he will , and then take it away : he makes men rich , and makes them poor , and none dare him gain-say . 4 some ground he plows and sows it then with choice and precious seeds ; whilst other ground does barren lie , eat up and spoil'd with weeds . 5 and who shall say what doest thou , he may do what he will ; all are thine own , what e're thou dost , yet thou art righteous still . the second part. 1 a husband 〈◊〉 〈◊〉 very well , his ground will barren be , unless it is well manured , no profit he can see . 2 even so unless the fallow ground of thy base wicked heart be broken up , it will be found that thou most barren art . 3 a husbandman does spare no cost , nor grudge at his great pains , that so he may his ground make good , when he his end obtains . 4 so god likewise thinks nought too much who does great cost bestow on souls of men , when they prove such who forth his glory show . 5 a husbandman his trees doth prune , more fruitful them to make , but branches that unfruitful be , such off the trees does take . 6 and thus doth god by all those men who by profession are in jesus christ , who barren prove , them long he will not spare . 7 but such that fruitful branches be , he purges every one , and abundantly shall they bring forth , before that he has done . 8 as god doth sow , so he likewise doth cause the rain to fall , that so his vineyard flourish may , and 's trees be fruitful all . 9 which other husbandmen can't do , nor can they change the soyl ; but god can make mens hearts most good which naturally were vile . 10 all praise to him therefore let 's give , and set his glory forth , and fruitfully unto him live , whilst we do live on earth . hymn 5. heb. 3. 4. god the chief builder . 1 he that did build all things is god , 't is he and he alone ▪ that made the world , and all things in 't , praise ye the holy one. 2 and he laid the foundation sure of th' earth and heaven too , which long have been , and still endure , will put them down also . 3 't is he that built his glorions church , and laid the corner stone , in all the earth there is none-such , o praise the holy one. 4 with precious stones he hath it built , yea , living ones they are , and by his spirit so compact , 't is ●ar beyond compare . 5 the timber , and the stones by him were squared curiously , that all the buildings in the world , with this cannot come nigh . 6 the matter and the form also , did he alone ordain , no alteration must be made , upon eternal pain . 7 all other builders servants have to labour with their hands ; who according to the pattern act , and just as he commands . 8 so ministers god does imploy , who must the pattern know , and if they alter any thing , they do their folly show . 9 the rule it is gods holy word , would you the pattern view , 't is the first church the lord did build , as th' apostles acts do shew . the second part. 1 nothing but precious stones must be on the foundation plac'd , by such who wood or stubble build this fabrick is disgrac'd . 2 and they will suffer loss thereby when it comes to be try'd , because such stuff cannot endure , their work will not abide . 3 then see all ye who are call'd saints , that you are precious gold , i mean sincere and godly ones , whom god loves to behold . 4 and see that you his building are , and in you he does dwell , if in you he has no abode , down you must go to hell. hymn 6. exod. 15. 3. god a man of war. 1 god is a man of war , and he has many ●rmies , who almighty are in strength , therefore down shall his foes all go . 2 the enemies who do ingage against this man of war , ●re all infernal pow'rs below , and such who wicked are . 3 god is a warriour just and good , and mighty skill he hath , before him never any stood in hell , much less on earth . 't is for his glory he does take ▪ the sword into his hand , and wo to such who head do make against his dread command . 5 in war he is most terrible , if he sets in array , the battel once against his foes , they 'll soon melt all away . 6 he 'll make the earth to tremble when he does gird on his sword , and cause all proud and haughty men to fall at his own word . 6 if he the trumpet once does sound , and like a lion roar , the wicked he will all confound , and vengeance on them pour . 8 an armory and weapons too of indignation hath , with fire and smoke , and hail also , he soon can spoil the earth . 9 if man provoke him to arise , and stir up jealousy , he like a travailling woman will break forth , and loudly cry . 10 a banner he hath to display , a white flag he puts out , to see if sinners will submit , whose courage seems so stout . 11 if they will not lay down their arms , and with him make their peace , then let them tremble , they shall see incensed wrath increase . 12 and out his bloody flag will go , no quarter will he give , but down they fall both great and small , and vengeance shall receive . the second part. 1 wo , wo to all ungodly ones , who are his bitter foes ; but happy are all friends of his , and such who with him close . 2 fear not , ye saints , this man of war is always on your side , and in your quarrel he 'll appear , and equally divide 3 to every man his own just right , and sion's cause he 'll plead , and will destroy the cursed whore that long has flourished . 4 put hark again , for you must know , god's patience near is gone , a warning piece he has let off , the battel is begun . 5 o sing , ye saints , god is come forth , an alarm he does sound , the trumpets blow , and it is heard in every quarter round . 6 the beast and cursed babylon , amazed are to hear what god in england ●●te has done , but stranger things draw near . 7 god forth is coming with a shout , sing praises , sing praises , he will all his enemies rout , and g●●d mens hope it raises . hymn 7. god a strong tower. 1 thou art , o lord , a tower strong , and refuge for the poor , and that we might all hide in thee , hast opened a door . 2 christ is the door that does let us into this tower , where we may be safe , and we all know no other door is there . 3 our defence is in the lord , the high and lofty one , and in thee we most safe shall be , till all the trouble 's gone . 4 thou art our shield and hiding place , to thee we haste away , fore-seeing dangers very ●igh , dare now no longer slay . 5 in thee is safety if we fly , our tower is so strong , we fear no siege , no mines can hurt , nor do our tower wrong . 6 nor can we starve whilst here we ly , thy stores cannot be spent , 〈◊〉 in thee is bread , and all supply , no ways can foes invent 7 to take our fort , we fear no bombs nor cannon though they roar , but from our tower the cruel foes to pieces shall be tore . the second part. 1 ▪ we in this tower vent●●e may all that to us is dear , 〈◊〉 can exceed our precious souls , let them be lodged there . 2 strong parties garrison within , who oft make ●allies out ; and one of them can in a night a mighty army rout . 3 an hundred eighty thousand men , did one of these destroy , of cursed foes who did strive then , gods israel to annoy . 4 a tower strong is compass'd round with a thick mighty wall , for to keep off such foes who do pell mell upon it fall . 5 for bul warks god salvation hath appointed for the poor , and he a wall of fire is round about us evermore . 6 can such who in this tower are , be any time afraid , all such who know the strength of it , can never be dismaid . 7 take up your lodging then within , haste quickly , don't delay , cast off base habits , leave your sin , christ jesus is the way . 8 those who would enter into it , and not by the right door , will see themselves without the walls , before this day ▪ is o're . hymn 8. job 16. 14. he runneth upon me like a giant . 1 a giant is a man of strength , both fierce and swift also , when like a giant god appears , he is provok'd we know , 2 by our great sins which grievous are ▪ in his most blessed sight , on us therefore as giants do , does he break forth with might . 3 as if he would to pieces tear such , whom his soul doth love , yet in his heart affections dear , toward us then does move . 4 't is to convince our souls of sin , and us to humble too , and fit us for some glorious work he has for us to do . 5 and crucifie us to the world , and to each earthly thing , ●●at we might see from him alone , our chiefest joy does spring . 6 to exercise our graces too , this is another end , ●hat they might their great lustre show , for this does tryals send . 7 and satan might be silenced , who does gods jobs accuse , ●●om hence , as you have heard and read , god thus his saints does use . 8 and that examples god might have of patience , to sustain ●●me others of his children , who may meet with such like pain . 9 then do not mourn , ye godly ones , when on you god does run , ●e pities you , and hears your moans , in mercy will return 10 again to you , and you shall see his sweet and lovely face ; therefore sing ye his praises forth , and prize his glorious grace . hymn 9. rom. 9. 21. hath not the potter power over the clay ▪ 1 a potter does prepare his clay , then does the vessel make , so thou prepares thy work , o lord , which thou dost undertake . 2 the earth thou didst , o lord , form fi● of which we formed were , thou didst project also before , what image we should bear . 3 a potter divers vessels makes , vvhich of different sizes are , some of one ▪ form ; and others do another fashion bare . 4 so thou hast different vessels too , some noble and some base , some curiously are wrought within , adorned with thy grace . 5 some for honour , and some likewise they for dishonour be , but who shall to the potter say , vvhy is this done by thee ? 6 mayst thou not like the potter do vvhat seems good in thy sight ? thou mayst give grace , or it deny , yet all thou dost is right . 7 o let us then such vessels be , most lovely to behold , and gloriously to shine within , being covered o're with gold. 8 that we thy praises may set forth , as being all new made : once we were marr'd , but never more let our rare beauty fade . 9 and we will sing to thee , o lord , and raise thy name on high , for we shall glorious vessels be to all eternity . hymn 10. hos. 5. 14. god compared to a lion. 1 i will like to a lion be , i 'le tear and will devour , thus dost thou say ▪ o holy one , to shew thy wrathful pow'r 2 against the wicked , who provoke thee grievously each day , when patience does to fury turn , thou 'lt sweep them all away . 3 who can the prey deliver from a hungry lion ? so vvho is 't can save or rescue such thou sayst thou willt o're ▪ throw ? 4 a lion when enrag'd is fierce , and all before him fly , so at thy frowns and dreadful wrath , how will the wicked cry ! 5 vvhen once the lion's heard to roar , the beasts of th' forest quake , so when thou dost in wrath arise , sad tremblings thou wilt make . 6 but if before a lion one himself does prostrate lie the lion will not touch his life , but leave him , and pass by . 7 so thou , o lord , wilt such forgive , vvho do themselves submit , and by repentance humbly lie prostrate at thy feet . 8 the lion does sometimes couch down , as if asleep he lay , but soon does rise with wrathful frowns , as greedy of his prey . 9 and thus , o lord , thou seem'st to sleep , and wicked men don't fear , but as a lion wilt rouze up , and them to pieces tear . ●0 then happy you for whom christ made with god a lasting peace , ▪ t is you may sing , for still you 'll find your comforts shall increase . hymn 11. hos. 5. 12. i will be a moth to ephraim . 1 moths secretly do seize and eat , and spoil fair garments quite ; so many times thy judgments are hid from most peoples sight . 2 moths often spoil things rich and rare , as well as of small worth , so thou , o lord , wilt neither spare the poor nor rich of th' earth : 3 all are alike , o lord , to thee , if wrath on them do seize , unsensibly thou canst them spoil like moths , if thou dost please . 4 a moth does eat things by degrees , a little now and then ; ●o gradually thou dost destroy sometimes vile wicked men . 5 thou like a moth , art sometimes , lord , in councels princes trust , who plots of enemies can't see till out they fiercely burst . 6 and likewise in estates of men thou as a moth does come , their hopes are great , and much earn they ▪ but bring but little home . 7 thou dost it blast , and it consumes , because they don 't it nse to righteous ends , but basely it to their own lusts abuse . 8 strength thus oft-times does wast away ▪ in soul and body too , and treasures of nations decay , tho few that mind it do . 9 take heed ye saints of private sins , lest god does secretly bring judgments on you till he hath consum'd you utterly . hymn 12. isa. 42. 14. now will i cry like a travailing woman . 1 like as a woman travailing does cry out in her pain , so thou dost say lord thou wilt do , to pour forth wrath amain . 2 thy patience and sweet lenity is almost gone , no doubt , and therefore thou most bitterly wilt quickly now cry out . 3 a woman when her travel comes from crying can't refrain , so thou wilt cry for sions sake like her in grievous pain . 4 a woman in her travel strives her child for to bring forth , so thou deliverance for thy church wilt work throughout the earth . 5 afflicted thou dost seem to be for thy poor sions sake , and therefore on her enemies dread vengeance thou wilt take . 6 when pa●gs do on a woman seize , deliverance is near . so of thy foes thou ▪ soon wilt ease thy self it does appear . 7 behold , ye saints , gods love to you , and sing his glorious praise , your enemy he will o'rethrow , and that in these last dayes . hymn 13. heb. 12. 29. for our god is a consuming fire . 1 a consuming fire dismal is , and terrible to see , so is that wrath of thine , o lord , if kindled once it be . 2 before thy indignation fierce , what mortal soul can stand ? thy wrath is poured out like fire , which none can countermand . 3 the mountains are thrown down by thee ▪ thy wrath doth fiercely burn , and all before thee , thou lord wilt to ashes quickly turn . 4 fire breaks forth sometimes we do see , when men are not aware , so shall thy wrath surprize the earth when men secure are . 5 like to the writing with the hand on proud belshazzar's wall , so when thou dost give the command , sinners shall tremble all . 6 fire breaks forth oft times i' th' night , when men are fast asleep , which does poor people strangely fright , and sorrows on them heap . 7 so in the night of ignorance , whilst men lye on their beds , they hear the cry of fire , fire , just burning o ▪ re their heads . the second part. 1 a fire also consumes amain , it famous cities spoyl ; so thou wilt desolations make of sinners who are vile . 2 can stubble stand before fierce flames , and not consumed be ? then may proud wicked ones likewise secure themselves from thee . 3 none can abide thy dreadful wrath , there is no way to fly ; for thou wilt them destroy , o god , as stubble fully dry . 4 some fires may be quenched quite , but thine will always burn ; thy wrath , o lord , eternal is , it never will be gone . 5 fire torments most cruelly such who into 't are cast ; so will thy wrath all enemies , which they shall feel at last . 6 tremble , you vile and wicked ones , consider what you do ; on you this fire soon shall seize , and burn for ever too . 7 but all ye saints rejoyce and sing , god is to you , ye see , a fire to warm , and to give light , by which you quickn'd be . 8 ah! happy such behold therefore the difference between a wicked and a godly man , and praise the lord agen . hymn 14. deut. 33. 27. underneath are the everlasting arms. 1 thou art our arm of help , o god shall we thy mercy see ? an arm stretch'd out of the thick cloud , to strenghen such as we . 2 how usefull is an arm to us , the body to defend ? so is thy love and power , lord , on which we do depend . 3 the arm bears up and does support such who most feeble be ; thy weak and seeble saints also , are , lord , born up by thee . 4 the arm the body does protect , and save it from all harms ; so thou dost us defend and save by thy almighty arms. 5 we with our arms embrace our friend , and hug such we do love ; we by th●●e arms of power and grace embra●'d are from above . 6 thy arm , o lord is very strong , the vilest soul can'st save ▪ not shortned , but very long , thy help let sinners have . 7 wo , wo to them , this arm of thine in wrath is laid upon ; but happy such who it upholds , thrice happy such a one . 8 remember saints when you are low , whose arms are under you ; and sing god's praise continually , who will salvation show . hymn 15. psal. 8● . 11. the lord god is a sun and a shield .. 1 the lord he is our sun and shield , our buckler and safeguard ; and hence we stand , and will not yield , though enemies press hard . 2 like as a shield the blow keeps off the enemy lays on ; so thou keeps off all hurt from us , and saves us every one . 3 let foes strike at us as they please , on the head , or the heart ; this precious shield which we do use , secureth every part . 4 from sin , from satan , and the world , no dart we need to fear ; since thou art such a shield to us , o god , and saviour dear . 5 our shield , and our great reward , to thee all praise be given ; who wilt thy saving-help afford , until we come to heaven . hymn 16. psal. 46. 1. god is our refuge . 1 o holy and eternal one , thou art a refuge sure ; help us to fly to thee alone , whose mercies do endure . 2 a refuge strong thou art , o lord , help us to fly to thee : shall we take hold of thy blest word , and safe for ever be ? 3 o lord we bless and praise thy name , there is a refuge found ; for us who are pursued hard , this is a joyful sound . 4 o souls , then see with speed we pray to jesus christ to fly , lest th' avenger , through delay , o retake you , and you die . 5 the way is easie to find out , all stumbling blocks are gone ; o haste with speed , and look about , dangers are coming on . 6 god like a refuge does give ease , and fortifie the mind ; when horror does on others seize , security we find . 7 this refuge never will us fail , all others will not do ; god never will leave us so ●rail , but present help will shew . 8 of every sin let us get clear , yea , freedom from each guilt ; to christ by faith let us adhere , to wash away all filth . the second part. 1 o lord to thee , to thee we sly , a dismal day 's at ha●d ; but if we leave iniquity , in safety shall we stand . 2 under thy wings with speed we pray hide us , lord , every one ; then safe shall we be day and night , till all the trouble 's gone . 3 and we will thy praises sing forth , and life thy name on high ; and also triumph on earth , whilst others howl and cry . 4 all glory unto god , that we have such a hiding-place ; always shall we rejoyce in thee , when we behold thy face . part ii. sacred hymns to the praise of jesus christ : in which his transcending excellencies are set forth . hymn 17. heb. 12. 24. to jesus the mediator of the new govenant . 1 a breach most sore there was between poor sinners , lord , and thee ; before the fall nought then was seen but perfect amity . 2 but man , by breaking thy just law , ●s now become thy foe ; and as thou dost him loath and hate , so he doth thee also . 3 the carnal mind is enmity against the holy god ; and 〈◊〉 us all ( lord ) naturally like enmity abode . 4 but thou in mercy and great love , through wisdom infinite , hast found a way wrath to remove , and sinners to unite 5 unto thy self in lasting bonds of precious grace and peace , 't is done by christ , our blessed lord , in him thy wrath does cease . 6 he is that days-man who lays hold on both , that so he might thee reconcile unto our souls , and us to thee unite . 7 he brings thee , lord , down unto us , and carries us to thee ; and thus is he dear and precious , yea , all in all is he . second part. 1 thy honour in each attribute he sought to glorifie ; yet did his undertakings suit our wants all to supply . 2 in ev'ry thing to such degree due glory thou dost gain ; and we relief unto the full through him , lord , do obtain . 3 in him justice and mercy meet , and gloriously do shine ; both equally in splendour fit , as both alike divine . 4 as mediator he was , lord , exactly qualify'd ; most wise and just , yet merciful , that so he might divide an equal part in a right way unto each party , so god might be just , yet justifie , and pardon sinners too . to god he is a friend most dear , nay , of so near a-kin , his express image he does bear , yet we may say agen , to us he is related too , our nature he did take ; from hence he knew well what would do , an equal peace to make . third part. lord , thou wast the offended one , whom we had grieved sore ; thou chose christ to this work alone , and cancell'd the old score . in him thy soul well pleased is , who did thy wrath appease ; ●is he who reconciles us too , and does our burthens ease . such who accept of terms of peace , as offered they be ●y jesus christ , the breach will cease between that soul and thee . 4 but if the terms refused are , there will be no appeal allowed such at the last day , they must thy vengeance feel . 5 come in , ye sinners , then with speed , o see to him you fly ! for he to you his hand must lend , to slay that enmity 6 that 's in your heart 's which change he must , if ever you receive those terms which are agreed on , our precious souls to save . hymn 18. heb. 7. 22. so much was jesus made surety of a better testament . 1 we once , o lord , concerned were in a commerce with thee ; before we fell , no need was there of any surety . 2 but we run out , and wasted all , which was a mighty store ; and , ah ! our credit is so gone , thou wilt trust us no more . 3 unless 't is so , a surety's found , we must in prison lye ; and bear thy dreadful wrath , o god , unto eternity . christ therefore , lord , thou didst find out , no friend had we to bring ; all good therefore which we receive , doth from thy bowels spring . ah! he this work did undertake , and hands for us did strike ; and such a surety , o lord , for us o thou didst like . who faithful was , and able too , even all our debts to pay ; and all our sins thy word does show upon him thou didst lay . unto thy blessed covenant ah! he did put his hand ; and in our stead laid down his life , as thou gav●st him command . 't was thou lord christ , who in our room to th' father didst engage to satisfie his justice , and his wrath for to asswage . o what great love and grace is here thou knowest very well ; thou must pay all , and our sins bear , which would sink us to hell. hymn 19. the second part , set after the sacramènt . 1 but thou wast able to sustain that heavy weight of sin ; and for our souls didst life obtain , and righteousness bring in . 2 't was from the worth and dignity which in thy person lay , thou didst god's justice satisfie , and all our debts defray . 3 thou being god as well as man , thy merits have such worth , a compensation full to make , and liberty bring forth , 4 for us who did in prison lye , being bound with cruel bonds , which none could loose assuredly , but thy own blessed hands . 5 by that one single payment , lord , laid down when thou didst die , relief to us thou dost afford , who dead in sin did lye . 6 for as poor debtors we were all , so criminals were too ; and death deserved great and small , condemn'd in law also . and thou as surety for us , gav'st up thy self to die ; and in our stead , lord , thou didst thus god's justice satisfie . the third part. 1 and now the covenant stands sure in christ's most blessed hands ; all good for us he did procure , which in him firmly stands . 2 and thus he did engage for those that given to him are ; and therefore all that god hath chose shall crowns of glory wear . 3 what grace and favour now is this , that christ the just should die , that we unjust and guilty ones might live eternally . 4 let men take heed how they despise such soveraign grace and love , cause 't is mysterious in their eyes , and also far above 5 depraved reason to conceive , that such who guilty be , should by another's righteousness from sin and guilt be free . 6 all praise and glory unto god , and to the son therefore ; and to the holy ghost let us sing praise for evermore . hymn 20. matth. 25. 6. christ the bridegroom of our souls . 1 thou mighty king , whose glories shine a secret didst disclose unto that blessed son of thine , which was for to dispose 2 of him , in a sweet marriage state , and unto him likewise all things about it didst relate , who quickly cast his eyes 3 upon our souls , for we were those with whom he fell in love ; and whom for him the father chose , who nothing had to move 4 his dear affections , for alas ! we loathsom were to see ; and were in a most dismal case through our iniquity . 5 but yet thy love it was so great , a journey didst thou take from heav'n to earth , that so thou might'st a marriage with us make . but ah ! what didst thou suffer first before this could be done ; or we were cast , lord , for our lives , and condemn'd every one . and thou couldst never us obtain , nor with us marriage make , unless to free us from that pain didst die , lord , for our sake . and this thou didst most readily , all praise unto thy name ; we purchas'd were with thy dear blood , and so thine own became . the second part. the glorious bridegroom . o what a choice , lord , hast thou made ! are fuch vile ones as we ●nto thy lovely bosom laid , and joyned unto thee ? are we espous'd to such a prince , the king of heav'n and earth ? who has o're all preheminence , whose glories thus shine forth . angelick nature didst pass by , and set thy tender heart on such as we : o let us cry , thou lovely , lovely art . 4 yet ah ! how long was it before thou couldst make us to yield ? we were so dark , but now , o lord , thou , thou hast won the field . 5 let us our selves give up to thee , as overcome with love ; and comfort us continually with cordials from above . 6 ah! at this door our joys come in , this is the blessed spring of all true good ; for having thee , we have , lord , ev'ry thing . 7 and if communion we enjoy , and find thy comfort sweet , our souls shall sing , and raise thy praise , whilst we lye at thy feet . the third part. the praise of the sacred bridegroom . 1 praise in the highest , joys betide these sacred lovers dear ; the holy bridegroom and his bride most glorious do appear 2 let heaven above be fill'd with songs , who see how they do shine on eath beneath , let all mens tongues sing forth his praise divine . if sullen man refuse to speak , ( since heaven and earth combine , ) ●et rocks and stones their silence break , and sing his praise divine . ah! 't was this sacred bridal knot to tye thou didst design ; o let such love ne're be forgot , such sacred love of thine . ye holy seraphims above , o haste and come away , who do admire jesus love , sing ye his praise each day . with saints on earth your joys divide , with speed o do ye come ; earth ne're produc'd so fair a bride , nor heaven a bridegroom . whose feet are like to burning brass , whose eyes a flaming fire ; who bringeth mighty things to pass , sing to him , him admire . the fourth part. our hearts the praises must express of juda's glorious lion ; the sweet and fragrant flower of jesus the blessed king of zion . to him that on the throne doth sit , oh 't is his praise alone that we will sing : o it is fit we praise the holy one. 3 our hearts and tongues should all rejoy●● ( angels in consort sing ) aloud with a melodious voice , praise ye our glorious king ; 4 whose head is whiter than the snow that 's driven with the wind ; whose visage like a flame doth show , and doth all things confin'd . 5 and yet he unconfined is , magnifie him alone ; what lover●is there like to this , sing praise to th' holy one. 6 let 's raise his name who hath reveal'd his sweet eternal love ; who by his stripes our souls hath heal'd now is enthron'd above . 7 let trumps of praise ascend on high , let them be loudly blown ; so that an eccho pierce the skie of praise to th' three in one. the fifth part. 1 〈◊〉 saints neglect this duty should , or to sing be averse ; sure rugged rocks and mountains would god's praises soon reher●e . the twinkling stars that day and night do their long circuits run : ●he moon too in her monthly flight , also the glorious sun. all these do through the universe god's blessed praise make known ; how can the saints be then averse , to sing to th' holy one. let every saint on earth rejoyce , o therefore let them msang , since christ hath made them his sweet choice , let them praise their dear king. especially all you who be filled with joy , raptur'd in bliss ; who can say , my beloved's mine , and i am also his . sing this as the hundredth psalm . hail glor'ous prince , the precious air eccho's praise to th' illustrious pair ! ●et no dark clouds of night obscure this blessed day , but thus endure : ●et mortals now in consort sing ▪ anthems to th' eternal king : ●or frost , nor scorching heat of june , ●e're put thy singers out of tune . hail glorious prince , whose matchless love brought thee from thy high throne above to court thy spouse in a poor dress , yet was thy glory ne're the less : though thou wast treated with disdain , yet angels waited on thy train ; shepherds thy joyful welcom sing , and wise men do their oblations bring : blessed espousals our freedom bought , a match that our redemption wrought . hail glorious spouse , blessed in him that crowns thee with heav'ns diadem . behold an unparallel'd story , a slave advanc'd to lasting glory ; a virgin fetter'd in her sin , once vile , but now glorions within ; from base estate , a queen of honour , and peerless beauty put upon her : since words can't d●'t ( conceptions weak ) our joys in extasies let 's speak . heb. 1. 3. who is the express image of his person . 1 in thee the father shines most clear , and such who do thee see , the father may behold likewise his known , o lord , by thee . 2 thou dost him clearly represent unto our very sight , whose express image , lord , thou art most glorious and bright . such whom the father never saw , to them thou dost him show ; all his perfections are in thee , what further would we know ? 4 thou ▪ dost , lord , represent to us god , whom we cannot see ; he dwells in light inaccessible , which can't approached be . 5 thou brings him to our minde and sight , whereby we may conceive of his eternal glory bright , and clearer knowledge have 6 of him , and also him adore in thee , and by thee too ; but after all we must confess we little see or know . 7 all praise and glory unto god , and christ , in whom doth shine all glories which the father hath , most sacred and divine . hymn 22. mat. 9. 12. they that are whole , need not a physician , but they that are sick . thou , lord , the good physician art , who knowest very well all the diseases of our heart , and also hast such skill , 2 that thou dost know what 't is likewise will ease us of our pain ; nay , perfectly so cure us , we sick shan't be again . 3 and thou wast authorized too , the father licens'd thee ; and did appoint thee to this work , physician of souls to be . 4 and thou approved hast been ost ; the works which thou didst do , did witness bear to thy great skill , authority also . 5 thou know'st our constitution sins , and from whence they proceed ; the cause of each disease within , and how we may be freed 6 from the curst plague , contagion great that reigns in every part ; no member's free , nor faculty , but rages most i' th' heart . 7 there , there the cursed venom lyes , but thou canst fetch it out ; and make a perfect cure too , of this we have no doubt . the second part. 1 but it is true , no medicin's found which , lord , can do us good , so as to make us whole and sound , but our physician 's blood ; 2 and therefore thou didst pour it forth ; thy precious blood was shed , that we might it apply by faith , and also be cured . 3 for all our hearts , lord , naturally so hard and stony are , till softned with thy blood , we see they can't thy image bear . 4 nought will dissolve the adamant and flinty heart we know , but precious blood which from thy wounds most plenteously did flow . 5 but such who never sick were made , or did their sickness see , are never like thy help to have , nor cure find of thee . 6 thou first does make us see our sin , and then when we do cry , thy oyl and wine thou dost put in , which heals us presently . 7 but some don't love to feel the pain , but would slight healed be , and have their sores but skinned o're , such souls are left by thee . 8 for each dead member off must go , right-eyes be pulled out ; or else the soul and body too shall go to hell no doubt . the third part. 1 thou all physicians dost excell , they can't all persons cure ; but there is none but thou canst heal , yea , heal o lord for ever . 2 they do it likewise for their gain , but thou dost all in love ; and poor wast made for us , o lord , who rich was once above . 3 to make us sound and whole at heart , and heal our souls for ever , thou didst with all thy riches part , and grievous pains endure . 4 the dead to life they cannot raise , but this , lord , thou dost do ; and hadst not thou , lord , qaickned us , we had been lost we know . 5 they cannot bless physick they give , neither know the success ; but all that means which does us good , lord , thou to us dost bless . the fourth part. 1 other physicians men send to , we did not send for thee ; but freely didst thou come to us , that we might healed be . 2 o let us then love thee , o lord , and let poor sinners cry , and come to thee , thou wilt them heat , and cure presently . 3 but let them not the time delay , neither false med'cines use , which may perhaps through a mistake seem to afford some ease . 4 and since , lord , thou hast heal'd our souls , and cured hast each sore , let 's sing thy praise , with all in us praise thee sor evermore . hymn 23. heb. 9. 16. for where a testament is , there must also of necessity be the death of the testator . 1 lord christ , thou the testator art of the new testament ; and hadst much goods to give away , thou to this end was sent : 2 and full of thoughts thou wast also how of them to dispose ; but some there were which thou didst know thy father long had chose 3 to be the only legatees who unto thee were dear ; and unto them thou didst bequeath all things that thou hadst here 4 below on earth , and all above ; they heirs are made indeed of all the riches of both worlds , what more , lord , can we need ? 5 all things were given unto thee , thou art thy fathers heir ; and we with thee joynt heirs are too , so much beloved are . 6 the time drew near that thou must die , and die thou didst likewise ; but first didst make thy will , o lord , which in thy gospel lyes . 7 and that is thy last testament , for thou wilt make no more ; and by thy blood confirm'd it is , and that , lord , o're and o're . 8 and for a sign the sacraments thou didst likewise ordain , that we might see thy true intent , and never doubt again . the second part. 1 the former will didst disannull ; for it was weak we see , since nothing perfect it could make , 't was took away by thee . 2 thou the testator being dead , ( yet didst revive again , ) thy will must not be altered , upon eternal pain . 3 each precept as by thee 't is left , with care we must observe ; and from thy will and testament we lord , must , never swerve . 4 if angels should this thing attempt , they cursed then must be ; let men then tremble who have done this great iniquity . nothing must added be thereto , nor nothing from it took ; then wo to such ; what will they do , who have thy word forsook ? 6 and thy last will and testament gives right and title too unto thy saints of all grace here , and glory , lord , also . 7 like a testator , thou hast nam'd the persons who shall have the great possession that 's above , or who 't is thou wilt save . 8 they are all such whom god did give , dear saviour unto thee ; who shall in time on thee believe , yea , and new creatures be . 9 o then let 's see if we are such , and sweetly let us sing ; for who is able to conceive what comfort hence does spring . hymn 24. cant. 2. 9. my beloved is like a roe , or young hart. 1 like as a hart has a quick sight , so thou art quick to see ; all wants that do attend thy saints , lye open unto thee . 2 their dangers too thou dost perceive all things before thee lye ; and help from thee we all shall have , and that most speedily . 3 and like a hart art quick to hear , although we do but groan ; the smallest sigh comes up to thee , it pierces does thy throne . 4 thou loving art unto thy spouse , thou dost exceed the hind ; most dearly dost thou tender her , and bear her in thy mind . 5 and as a hart is swift to run , and can the mountains climb ; so thou art swift to help thy saints , and all wilt in good time . 6 no opposition men can make , or greatest difficulty can thee obstruct ; for they relief shall have most speedily . 7 let 's therefore sing , and also say , be thou like a young hart ; o haste , dear saviour , come away , thy blessing to impart . hymn 25. joh. 10. 9. i am the door . 1 a way is found to happiness , heaven is a lovely place ; thou art the door , o lord , alone through thee we see god's face . 2 all good lyes hid in god above , like to a house of store ; and such who would go in and eat , must enter by this door . 3 all true men enter the right way , they at the door go in ; no pardon , peace , but 't is by thee , nor cleansing from our sin . 4 we in thy church ought all to dwell , bring in more souls and more by thy example , doctrine too , thou art the only door . 5 all praise and glory unto god let us now sing again ; for shewing to us the right door , and bringing of us in . hymn 26. isa. 41. 1. behold my servant , &c. 1 lord christ , thou like a servant wast , whilst thou did here remain ; such hard work was allotted thee , as put thee to great pain . 2 't was hard work to redeem thy church , thou sweat'st great drops of blood ; never did any man sweat such , 't was only for our good . 3 hard work it was to war and fight against those cruel foes , which sought our ruin day and night , but thou layest on such blows , 4 that all infernal spirits yield , sin , world and death also thou hast o'recome , and won the field , this does thy power show . 5 't was hard to die , that was thy work , and more must yet be done ; thy temple build , and vineyard plant , fell to thy lot alone . 6 servants are of inferiour rank , thou didst thy self deny , and didst not reputation seek , 't was great humility vvhich thou was pleased then to show ; thy fathers honour sought , and unto him great honour too thou by thy work hast brought . the second part. 1 't was not to do thy will alone , but his who did thee send ; in ev'ry thing , o holy one , thou didest condescend : 2 thou hast to wages a just right , as other servants have ; hence crowned art with glory bright , and more than that dost crave , 3 the souls of all thine own elect thy wages are also ; vvith grace they must be all bedeck't , and crown'd they shall be too . 4 the heathen's thine inheritance , possession thou must have of all the earth , in god's good time the same thou shalt receive . 5 because thou didst thy soul pour forth , god to thee will divide a portion with th' kings o' th' earth , to bring down all their pride . 6 they at thy feet their crowns shall-lay , and to thee bend their knees ; the scepter thou alone shalt sway , and chop down all high trees . 7 and though a servant , yet a son , and faithful was and true ; and nothing thou hast left undone , vvhich to thee he did shew . 8 but all things plainly didst declare , even all thy father's will , vvhich in thy word 's left very clear , that we it might fulfill . the third part. 1 o let us now learn of thee , lord , and be of the fame mind ; and humble servants all become , then shall we comfort find : and of thy service never be asham'd ; for if we are , thy face with comfort shall not see , but wrathful frowns must bear . 3 thou in thy father's house , o lord , for ever dost abide ; we from thy lips must take god's law , the glory not divide 4 betwixt thy self and moses , who is turned out of door ; ah! him we must not hearken to , but to thee evermore . 5 this let us do with greatest care , since thou so faithful art ; and every-thing hast left so clear to every thinking heart . 6 thy praises therefore we will sing , and set thy glory forth , vvho though a servant , yet art king , yea , king of heaven and earth . hymn 27. rev. 7. 14. he is king of kings , &c. thou art a king in dignity , and of most noble birth , descended from the lord most high , the god of heaven and earth . 2 and thou also proclaimed art by men and angels too , to be the only potentate before whom all must bow . 3 god's spirit did thee king anoint , to reign for evermore ; and to this office thee appoint , when out god did it pour 4 abundantly , to such degree that none before thee had ; and like a king with sovereignty , lord jesus thou art clad . 5 all power unto thee is given as mediator , so that all on earth and heaven must yield all obedience to . 6 thou hast thy laws , and 't is by them we must be rul'd alway ; and such who will not own thee king , thou wilt destroy one day . 7 adore , and see ye reverence him , all ye who live on earth ; obey his laws , saints sing his praise , and set his glory forth . the second part. 1 he 's king of saints and nations too , he in our hearts must reign ; and sway the sceptre there alone , all rebels must be slain . 2 the tyrant sin you must give up to his victorious sword ; least countenance to any lust , none of us must afford . 3 but he a larger kingdom hath ; for he shall soon possess all kingdoms which are thro' the earth , with peace he will them bless . 4 this power to himself he 'll take in spite of earth and hell ; and haughty monarchs he will shake , and tyranny expell . 5 thou , like a king , dost honour give , yea , titles which are high ; for ev'ry subject 's made by thee a prince in dignity . 6 a kingdom too thou hast in store for every one of them ; and they shall reign for evermore , o're such who did contemn 7 these faithful servants who to thee sincerely did adhere ; and they , when thou o lord dost come , shall crowns of glory wear . 8 sing praises therefore , o ye saints , sing praise unto our king ; and make the ●ame of jesus christ throughout the earth to ring . hymn 28. rev. 5. 5. the lion of the tribe of juda hath prevailed , &c. 1 lord jesus thou art like a lamb , most meek and innocent ; yet like a lion art also to such who don 't repent 2 until the time thou dost awake , and rise up to the prey ; then vengeance on them thou wilt take , and them in wrath wilt slay . 3 thy majesty is full of dread , and with thy awful frown , as lions do , so wilt thou roar , and tear great babel down . 4 a lion is the king of beasts , and also very strong ; that thou art king of all the earth , they all shall know ere long . 5 thou like a lion wilt revenge the injury done to thine ; and righteously retaliate on such who did design 6 the ruin of thy chosen ones , whom they have sadly spoyl'd ; for thou hast heard their bitter groans , whilst foes have them revil'd . 7 therefore ye sinners now submit , that you may favour find ; and throw your selves at jesus feet , to mercy he 's inclin'd . 8 if you before this lion do your selves now prostrate lye ; your great humility do show , you 'll find his clemency . the second part. 1 when th' lion roars all beasts do quake which in the forest be ; when out of sion christ does roar , all tremble will you 'll see . 2 what will become of murtherers , who have destroy'd the earth , when inquisition's made for blood , and thy wrath breaketh forth ? 3 ye saints of his , by faith and prayer do you this lion rouze , to save poor sion , and to tear to pieces all his foes . 4 and now ye wicked wretches all who don 't this lion fear , but think his lamb-like nature 's such , no lion he 'll appear ; 5 you 'll find er'e long his clemency will into fury turn ; and will not then regard your cry , whilst you in hell do burn . 6 but all ye saints rejoyce and sing , this lion's on your side ; 't is for your sakes he will arouze , and soon the prey divide . 7 and i' th' mean while he able is to save you and defend , and full of bowels is to you , and so will be to th' end . hymn 29. heb. 7. 26. for such an high priest be cometh us . 1 thou art a priest , lord christ , we know the father did thee call ; and consecrated thee likewise , 't was he did thee install . 2 into this place and office great thy self to glorifie , our high priest thou didst not seek , lord , 't was not in thine eye : but hadst a lawful call thereto , by him who had the right or to confer priesthood on thee , 't was pleasant in his sight . god did thee then anoint also with oyntment all divine ; and priestly robes did put on thee , which gloriously do shine . thy work it was , and thine alone to offer sacrifice ; t was with thy blood thou didst attone for our iniquities . they daily offerings did bring , but none could wrath appease ; ●ut from thy one sweet offering god's justice thou dost please to such degree that he does cry , he 's pacify'd for ever ; and all that do unto thee fly , they pardon'd are besure . the second part. it is thy lips that knowledge teach ; the law too we must have from thy own mouth , whose words can reach our precious souls to save . 2 thou of uncleanness art to judge , the plague of leprosie , when in the head it does appear , thou knowest perfectly . 3 when sin in the affection 's found . and cursed enmity is in the mind , thou dost pronounce their plaguei'th ' head to lie . 4 't is thou , lord christ , whose work it thy people all to bless ; which thou dost do by turning them from sin and wickedness . 5 thou blesses them with grace and peace these blessings are indeed ; those who are blessed , lord by thee , from death and hell are freed . 6 thou , as the high priest did of old , enter'd the holy place ; so thou didst enter heaven it self , fill'd full of precious grace . 7 and 't was by blood thou didst go in , that blood of thine most dear ; and hast attonement made for sin , and therefore dost appear 8 before the throne of god most high , having redemption gain'd , which last will to eternity , such blessing hast obtain'd . the third part. the prayers of saints like a perfume come up to god above ; being offer'd , lord , by thee , whose incense he doth love . they offered the bodies of beasts , vvhich could not satisfie god's justice , neither could that blood our conscience purifie . and therefore thou ( and once for all ) didst offer up thy blood ; ●nd by that one offering hast thou procur'd our lasting good . no priest hast thou for to succeed , no offering more for sin ; ●r if we needed any else , thine had not perfect bin . let romish errours then be loath'd , of a successor vain ; ●et antichrist with shame be cloath'd , who would christ's glory stain . now let us bring true contrite hearts , that is a sacrifice that god through jesus christ does love , and very highly prize : 7 and unto him let 's offer up both prayer and praise each day ; and on the merits of his blood our selves for ever stay . 8 and also to our high priest sing with grace in all our hearts ; whose precious blood is that one spring of all good he imparts . hymn 30. joh. 10. 11. i am the good shepheard . 1 thou art a shepherd , and thy sheep are all most dearly bought ; most safely thou wilt them all keep , the lost ones shall be sought . 2 into green pastures we are led , most blessed lord , by thee ; and there are we most choicely fed , well water'd also be . 3 thy sheep to purchase thou didst die , what shepherd was so good ? none never loved his sheep so , to buy them with his blood. 4 a fold , and a sweet resting-place thou dost also provide , to shadow us from scorching heat , and to refresh our mind . thy voice let 's hear , and follow thee , a stranger 's voice let 's know ; ●●d them forsake , the right way take , where the old flock did go . and to our shepherd we will sing , when we thy mark can see ●● us is set , from thence will spring joy to eternity . hymn 31. joh. 14. 6. i am the way . he that would some choice thing attain , or to a place would go ; way for him some must explain , and he the way must know . we , lord , would find the way to bliss , where does thy father dwell ; ●o habitation like to his , his favour does excell . how shall we take up our abode in him whom we should love ? ●ow shall we find the way to god , and come to him above ? 4 the way was barr'd up by our sin , another's opened ; thou art the way , by thee must we for evermore be led . 5 by thy sweet life , and by thy death , and by thy doctrine too , thou art the way , none else on earth is there for us to go . the second part. 1 there is no way to god most high , but only lord by thee ; no other name whereby we sav'd , o lord , can ever be . 2 as thou the mediator art , and didst attone for sin ; and thy own merits dost impart , the way in thee is seen . 3 as thou a priest for us didst die , a king o're us to reign ; and as a prophet us to teach , we see the way most plain . 4 the way of pardon and of peace , and to be justify'd ; the way to union with our god , it is by thee who dy'd . 5 if we would have eternal life , thou art the way thereto ; 't is not by our own righteousness , though some that way do go . 6 no 't is by thee , by thee alone , thou art the way , o lord ; t is by thy merits , on them to rest , thy grace do thou afford . 7 and we thy praises will sing forth , and in the way rejoyce ; nay sing again melodiously with a most chearful voice . the phird part. 1 this is the good old way we know , who ever saved were , 't was in this way they all did go , none else did god prepare . 2 yet 't is a new and living way , prepared 't was by blood ; o walk in it , don't go astray , the way is very good . 3 most safe and easie to the soul who does on christ depend ; and in the way we do each day meet with our dearest friend . 4 sweet company besides also , who do each other love ; for none can in this streight way go , but those born from above . 5 we in the way find all things cheap , our charges all are born ; and other blessings thou dost heap , rouze up and do not mourn . 6 ye drooping souls , you have a guide who never will you leave ; and will defend you on e'ry side , if unto him you cleave . 7 besides you are now almost come unto your journeys end ; behold you are in sight of home , your pace o therefore mend . 8 cast off your loads , o come away , and sing as you do go ; sing praise to christ continually , from whence all blessings flow . hymn 32. 1 cor. 10. 4. and that rock was christ. 1 the rock of ages lord thou art , on thee we do depend ; upon this rock let us be built , and then let rains descend : 2 let floods rise high , and let storms beat , we shall securely stand , whilst others fall , lord , will be great , who build upon the sand. 3 o in this rock let us be hid , and then we will not fear ; though seas do swell , and waves do roar , and dangers great are near . 4 in this sweet rock we honey find , and living waters flow ; this rock likewise does jewels sweat , here 's golden mines also . 5 this rock is high , mount up with speed , you canaan may espy ; if you by faith ascend this rock , to you it will seem nigh . 6 here let us dwell , the shadow 's good for such who weary be ; the hungry soul here may have food , and be from dangers free . 7 then sing ye praise unto your rock , no rock is like to this ; the rock of our salvation great a sanctuary is . 8 do not forsake your rock be sure , o sing continually ; our dwelling-place it is secure , praise him that dwells on high . hymn 33. zech. 13. 1. in that day there shall be a fountain opened , &c. 1 thou art a fountain , holy one , the head of ev'ry spring ; all fulness is in thee alone , to thee we therefore sing . 2 a fountain full of grace and peace , nay it does overflow ; its waters run , and never cease , the like 's not here below . 3 a vent is made , and it does run , and sends its waters forth ; the streams this way and that way turn to water the dry earth . 4 all the low places do receive these waters evermore ; on humble souls who do believe , thou dost thy blessings pour . 5 into these valleys thou dost send thy precious streams amain ; those meadows well are watered , yea , watered again . 6 like as the sun is full of light , and waters fill the sea ; so art thou full of goodness , lord , so is that grace in thee . 7 how many vessels hast thou fill'd since first the fountain run ! and many thousands more wilt fill before that thou hast done ! the second part. 1 all souls of saints that ever were , who did true grace possess , were fill'd by thee , and yet we see there 's ne're a drop the less . 2 great vessels , lord , thy churches be , yet all these thou dost fill ; a gracious measure they all have , according to thy will. 3 a bigger vessel we espy thou empty wi lt anon ; and fill it full of grace likewise before that thou hast done . 4 this vessel , lord , is the whole earth that now abounds with sin ; thou wilt it empty o're awhile , and fill it full agen . 5 nay , thou wilt turn it upside down , as some their vessels do ; to empty it of wickedness , which now aboundeth so . 6 and then the earth with knowledge shall as seas with water swell , be filled , lord , and that by thee , as holy writ does tell . 7 and well it is thou hast so much water of life in thee ; for all our vessels empty are , besides they leaky be . 8 nor is there any other well our wants for to supply ; we must unto this fountain come , or else our souls will die . third part. 1 all people that on earth do dwell , of● water stand in need ; but none is there to be found out , but what , lord , does proceed 2 from thine own self , and now o well unto thee we will sing ; o mighty sea ! and fountain deep ! and every lasting spring ! 3 with saints of old we 'll sing this song , and say , spring up o well ; and send thy water forth , and now refresh thy israel . 4 here we may wash , and healed be , and cleansed from our sin ; here we may drink who thirsty are , and never thirst agen . 5 o come unto the fountain now ! o haste and come with speed ! behold 't is open , come away , these waters you do need , 6 before the fountain is seal'd up , or god the stream does turn ; o come ye sinners , wash your souls ! see how the waters run ! hymn 34. col. 1. 18. he is the head of the body , the church . 1 thou holy son of god most high , 't is thou who art the head of angels , whose great dignity most famously is spread . 2 ye glorious seraphims above , and principalities , most willingly do christ adore , in whom all fulness lyes . 3 thou art the head of human race , the head of every man ; the head too of thy church also , thy glory no tongue can 4 set forth according to thy worth , most great in dignity ; and of such high and noble birth , all beings dost outvie . 5 't is by thy glorions influence the body is sustain'd ; as thou hast the preheminence , thou hast all glories gain'd . 6 each member is supply'd by thee , and held in sacred bonds ; and nourish'd are continually , and under thy commands . 7 the governing part iyes in the head , in it our glory lies ; and if the head be once strook off , the body straitway dies . second part. 1 and since thou livest evermore , from hence also we know thy body and each member shall for ever live also . 2 all praise and glory therefore we a scribe unto our head ; all reverence belongs to thee , by whom we 're governed . 3 but one head can the body have , and if it should have two , it would a frightful monster be , all mortal creatures know . now cursed babel , look thou to 't , and weigh it well therefore ; for since thou hast a new head got , thou art an errant whore. hymn 35. joh. 1. 36. behold the lamb of god. 1 hail , blessed lamb , thou lamb of god , so harmless and so meek ; thy glory great o we would raise , thy honour always seek . 2 no spot nor blemish was in thee , but yet , lord , thou wast sold for a poor price , who 's worth can't be computed nor be told . 3 sold and deliver'd up also into the butchers hands ; who mangled thee inhumanly who heaven and earth commands , 4 a sacrifice thou didst become , thou willing wast to die ; and meekly as a lamb is dumb , thou took'st it patiently . the second part. 1 no lamb so innocent as thou , nor none so lovely are ; and in a bosom thou didst lye , with whom none can compare . 2 the best of all the flock above , the chief of all below : behold him then , and fall in love ye would if you did know 3 the worth of him and the great need you have of precious food : by faith you must on this lamb feed , and also drink his blood : 4 or else you shall be sure to die , his flesh is meat indeed ; so is his blood : o will you try ? there 's nothing more you need . 5 ye who do eat his flesh shall live , and never shall ye die ; his flesh and blood to you does give , take it then thankfully , 6 and sing unto the holy lamb , sing praises now therefore : o praise him that he hither came ! sing praises evermore . hymn 36. zech. 3. 8. i will bring forth my servant , the branch . zech. 6. 12. he shall grow out of his place , and shall build the temple of the lord. zech. 6. 13. even he shall build the temple of the lord ; and he shall bear the glory , and shall be priest on the tbrone , &c. 1 a root as god , as man also , a branch here called art ; which does thy humane nature show , to whom god did impart 2 all fulness of the deity it in this branch appears ; most precious fruit we do espy this branch for ever bears . 3 the branch is of the self-same kind with the root of the tree ; the self-same nature we do find that abraham's children be 4 of , thou didst take , that so thereby we might assurance have , that every way thou fitted art our precious souls to save . 5 a branch partakes too of the sap which in the root does lye ; so in the virgins womb was fed thy blest humanity . 6 i' th branch or branches of the tree its glory does shine forth ; so 't is in thee that david's race its greatest glory hath . the second part. 1 let hereticks who do deny christ of the virgin took his spotless , pure humanity , ashamed ever look . 2 and let us all stand in amaze , whilst we behold and see how god our humane nature has made one with th' deity . 3 now let us sing unto the man called the branch ; for he shall grow and flourish in such sort that never did a tree . 4 for he upon the throne does sit , and all the glory bear ; and also shall god's temple build , and make its beauty rare . hymn 37. act. 3. 22. a prophet shall the lord your god raise up unto you . 1 a king , a priest , and prophet too , thou art , o lord indeed ; as mediator art also we such a one did need . 2 thou art god's mouth , to people all god hath in these last days spoken to us , 't is thou dost call , and speak too , many ways . 3 a prophet speaks not of himself , but as inspired ; so god gave thee the commandment , as we have often read . 4 what thou shouldst speak , and what make known , from thee he nothing hid ; by thee to us all things are shown which god commanded did . 5 the prophets did thy kings anoint , so such likewise receive from thee the holy unction do , who truly do believe 6 prophets were to teach gods good word in all uprightness too ; so thou dost teach us all , o lord , yea all things we should do . 7 yea what , and how we should believe , and how depend on thee ; and how to walk , ( who truth receive , ) that saved we may be . the second part. 1 the prophets shewed things to come , and so hast thou likewise , not only in the world that 's now , but when the dead shall rise . 2 how it shall go with thy saints here , thou didst to them make known ; and how in glory they 'll appear , when sinners are o'rethrown . 3 and he who doth not unto thee in every thing adhere , and do whatever thou dost say , thy angry frowns must bear . 4 o hearken to this prophet then in whate're he does say ; fear lest you be all undone men in the last dismal day . 5 and ye who be the saints of god , keep to his word be sure ; then may you sing , for you shall be happy , happy for ever . hymn 38. rom. 14. ult . put ye on the lord jesus christ , make no provision for the flesh , &c. 1 we naked once were all , o lord , and loathsom were to see ; our shame was seen , and vile within , till cloathed were by thee . 2 't is true , lord , once in ancient time we gloriously were clad ; our beauty was then in its prime , not long we so abode , 3 but we were , lord , beset with thieves , who tore our robes away ; and in our blood and nakedness we a long season lay . 4 but thou in mercy didst pass by , and with us fell in love ; though nothing in us could'st espy affections great to move . 5 our souls thou didst in the first place most graciously wash clean ; and then didst cloath us with thy grace , ne're braver robes were seen . 6 these garments first by thee were bought they cost thee very dear ; and by thy spirit they are wrought most curiously and rare . the second part. 1 no needle-work was e're so fine bespangled with gold , as is ihe robe of righteousness to all who it behold . 2 thus is thy grace compared , lord , with which thou dost adorn the souls of thy most blessed saints , vvhose garments once were torn , 3 and nothing had to cover them , but filthy rags so vile , that thou our image didst contemn , since we thy own did spoil . 4 thus by our garments we are known , and those who han't them on , thou wilt , o lord , never such own , but bid them to be gone . 5 't is thou hast made the difference , vve were ill cloath'd as others , but these have not the preference , none like our elder brother's : ay , that is rich , o lord , indeed , without least spot or stain ; t is that keeps off all fiery darts , and clean it will remain . 6 but these much comfort to us bring , and keep us also warm ; we need not fear no pricking thing , cold can't do us much harm . the third part. 1 they ever do their fashion hold most beautiful and fair ; they make all look young when they 're old , such to thee lovely are . 3 the longer we these garments wear , the better they would be ; for the long use of godliness makes us shine splendentlie . 3 our garments then let 's not defile , but have them always on ; for we must wear them every day , until our lives are done . 4 and then shall we , lord , cloathed be with immortality ; in robes that shine like to the sun , unto eternity . 5 come sinners then , ah ! will you buy some cloaths to cover you ? most rich they are assuredly , come , let your own rags go . 6 vvhat is morality to grace ? even like a filthy thing : get those robes on , and take your place 'mongst children of the king. 7 ye saints don't you provision make to satisfie your lust ; but put on christ , your garments take , because you ready must 8 be all , the bridegroom to attend ; he comes , he comes , sing praise ; your lamps now trim , he will descend , make haste without delays . hymn 38. joh. 2. 2. we have an advocate with the father , jesus christ the righteous . 1 o lord we have a mighty cause , and still it does depend ! ah! we have broke all god's just laws , vvilt thou our souls befriend , 2 to take in hand our cause to plead ? thou art our advocate ; ve dare not , lord , lift up our head , our case for to relate . but thou ally'd art to the judge , and for our souls didst die ; the merits of thy blood may'st urge , to thee we all do fly . thou legally art call'd to th' barr , and hast thy father's ear ; alas we all so loathsom be , vve dare not there appear 5 in our own persons ; he is just , and we must guilty be ; we righteousness all therefore must have only , lord , of thee . 6 thou never didst miscarry yet on what thou took'st in hand ; our enemies do thou defeat , that sentence do demand . 7 hast thou not paid our debts , o lord ? read our discharge we pray , and that will comfort now afford , and this most doubtful day ; 8 is not all paid ? can justice see just ground for to deny our true acquittance , lord , in thee vvho didst him satisfie ? the second part. 1 our cause , lord , thou didst undertake without the hopes of fee ; and this does us most chearful make , we hope we now shall see 2 an end put to that bitter strife which has been long between our god and us ; alas , our life in jeopardy has been . 3 o blessed lord , we do perceive our cause it does go well ; for he who doth on thee believe , shall never go to hell : 4 but he shall live eternally in joy and happy bliss ; our advocate has won the day , what love is like to this ! 5 thou in our stead was pleas'd to die , who criminals all were , the law for us didst satisfie , no errours can appear : 6 no superseding of our suit , our foes can't it remove ; for thou as judge in chief shalt fit in the high court above . the third part. there 's no appeal from that high throne , our cause being carried there ; if conscience should bring charges on , yet there we all stand clear . 2 for though sin does in us abide , it in us shall not reign ; and we have jesus on our side , who will wash us again . 3 but hear us once ogain ; o lord , shall we our pardon see , and know that we are justify'd , and peace have all with thee ? 4 how sweetly then , lord , shall we sing , no cause have we to doubt ; therefore we 'll leave our cause with thee , and sing thy praises out . 5 but o ye saints take heed of sin ; but if that sin you do ; an advocate with god there is , who pleads always for you . 6 and now poor sinners will you fly to him with care and speed ? this advocate for you does plead , who for your souls did bleed . 7 though you no money have at all to carry on the suit ; yet he will be your advocate , if to him you submit . hymn 39. joh. 6. 50. i am the bread of life . 1 thou art the bread of life , o lord , bread is a blessed thing ; some bread to us do thou afford , shall we lye here starving , 2 when in our father's house there 's store , and we have nought to eat ? remember us , think on the poor , a little broken meat ! 3 ah! some small crumbs , lord , let us have , which from thy table fall ; a bit of bread we humbly crave , or we shall perish all . 4 bread is the stay and staff of life , 't is bread will do us good ; fill us , o lord , with holy strife , till we attain this food . 5 bread is ordain'd to an high end , the life of man to save ; ●om heaven , lord , thou didst descend , that our poor souls might st have . that blessing 's great ; ah ! life is sweet , lord , we must eat or die ; ●nd therefore beg now at thy feet , some bread do not deny . the second part. 1 bread pleasant is unto the taste , to souls who hungry be , this property also thou hast , o it it is found in thee . 2 what can taste sweeter than thy love ? o come poor souls and try ; that bread which came down from above is set before your eye . 3 by faith you must this bread behold , and you by faith must eat ; without true faith you have been told it is ( alas ) dry meat . 4 bread does renew the strength of men who ready are to saint ; o then on christ let 's feed agen , eat bread poor drooping saint . 5 on christ rely , don't look within , on jesus do depend ; 't is he has made an end of sin , to him god does thee send . 6 bread is the best of earthly things , a morsel is worth gold ; from christ all blessings to us spring , his worth none can unfold . 7 bread is a portion for the poor , o let us haste away ; but see you come to the right door , there may ye feed each day . 8 but what is common bread to this , which soon does putrifie ? oh feed on this , none like it is , eat and ye shall not die . 9 all praise to god , and christ the lord , who bread to us do give : o sing his praise , saints , all your days , eat , and your souls shall live . hymn 40. mal. 4. 2. the sun of righteousness shall arise with healing under his wings . 1 there is a sun , there is but one to light the universe ; beside thy self , o lord , there 's none who can enlighten us . 2 thou art the fountain of true light , nay , all light is from thee ; ●s thou art god omnipotent , cloathed in majesty . all light of grace which saints receive from thee , lord , does it flow ; ●ew men who in this world do live , alas , are lighted so . what clearer is there than the sun ? o what can brighte shine ? thy glory , o most holy one , exceds , it is divine . most splendant rays do sparkle forth , which dazles every eye ; thy beams are brighter than the sun that shines so gloriously . thou art the soul of all the world , by thee all creatures live ; all things together would be hurl'd , if life thou didst not give . we see the earth and heaven too , thou dost uphold them all ; if thou should'st once let go thy hold , together down they 'd fall . the second part. thou like the sun communicates thy glorious influence of grace and goodness to thy saints , thou hast preheminence . 2 what a dark world would this be were there no sun to shine ? what darkness , lord , ah ! should we see , had we no beams of thine ? 3 't is thou that dost expell away dark vapours of the night ; thick mists and fogs they all do fly when thou appear'st in sight , 4 most pow'rfully dost thou expell the darkness that 's within ; and makes the soul in light to dwell , by vanquishing our sin . 5 thou mak'st a sweet and lovely day when once thou dost arise ; and dries up th'filth that in our way did lye before our eyes . 6 't is thou who makes a lovely spring ; those things which seemed dead , vvhen thou draw'st near are flourishing , and forth their glories spread . 7 vvithout thy influences , lord , thy veg'atives can't grow ; till thou dost life to us afford , no fruit from us can flow . 8 let all who on the earth do dwell , sing with a chearful voice ; the praise of jesus let them tell , and in this sun rejoyce . the third part. o lord , until that thou dost shine , no heat within have we ; all spiritual warmth's from beams of thine , all true joy is from thee . 2 the sun does heal as well as warm , and when thou dost arise , vve need not fear no kind of harm from inward enemies . 3 for thy sweet wings fresh healing brings , our hearts to mollifie ; and to those souls who feel death's sting , a plaister dost apply . 4 according as the matter is on which the sun does shine ; so doth it always operate , so do those rays of thine 5 to one whose heart thou hast made soft thy word a savour is of life unto life , but to some a savour of death ' t is . 6 the sun doth ripen things we see to bring the harvest on ; so we are ripen'd , lord , by thee , and for thee , every one . 7 thus do thy glories , lord , appear , by these things we may know vvhat rare perfections in thee are , and from thee also flow . 8 therefore thy praises we will sing , enliv'ned with thy rays ; and will exalt our glorious king until we end our days . hymn 41. rev. 22. 16. i am the root and off-spring of david . 1 thou art the root from whence we sprung who are thy chosen ones ; till we were grafted into thee , we were like to dry bones . 2 the root of grace and nature too art thou we do espy ; not only man , but god also , we never will deny 3 the top-stone of thy glory great : all things by thee were made , and at thy word at the last day they all again shall fade . 4 ah! in this root what sap is there ? the branches shall be fed ; come drooping saints be of good chear , lift up with joy your head : 5 you grafted are in such a root whose vertue 's infinite ; can you want grace , why do you doubt ? such souls god does unite 6 to jesus christ ; they all shall have from him all fit supply ; and unto them , for their support , he nothing will deny . 7 christ is our head , christ is our root , christ is our life also ; christ is your food , our sun , our strength , what have you now to do 8 but live unto his holy name , and sing his praises forth ? o raise his glory and his fame whilst you do live on earth . the second part. 1 the root it does the body bear , and every branch therein ; most safe thy churches members are , and so have ever been : 2 because by thee they are sustain'd , thy tree shall never fall ; it can't be dug up by the root , our life is hid from all . 3 like as the root is hid i' th' earth , and life does center there , even in the root ; so we by faith lord see how safe we are 4 in thy own self ; none can hurt thee , nor can they stop the course of that sweet sap that feeds our tree ; a blessed intercourse 5 there is between those souls of thine and thy own self , o lord ; we 'll never fear what foes can do , if sap thou dost afford . 6 let us in thee well rooted be , our root is very sound ; if we enjoy true unity , our fruit will much abound . 7 because that thou dost always live , thy branches shall also ; thou unto us thy life dost give , thy grace does overflow . 8 ye righteous in the lord rejoyce , his holiness proclaim ; be thankful with your hearts and voice , and sing of his great same . hymn 43. mal. 3. 1. the lord whom ye seek , shall suddenly come up into his temple , even the messenger of the covenant whom ye delight in , &c. heav'ns glorious embassador is come , is come , be glad , who blessed news brings from afar , how can ye more be sad ? 2 he represents the person clear of the most mighty king ; and blessed news he does declare , and tydings with him bring . 3 his commission great has sealed been , his journey long has took : he 's come , he 's come we say agen , him for whom you did look . 4 and terms of peace poor sinners now may have , which easie be ; before the dreadful god then bow , and leave iniquity . 5 the white flag of mercy is out , the banner is display'd ; come sinners now and look about , and longer been't afraid . 7 gods wrath is o're in jesus christ , if to him you do flye , you shall not bear eternal wrath , o then on him rely . 8 among the gods , o lord , is none with thee to be compar'd , thou peace extends , o holy one , the like hath not been heard . the second part. 1 nay more than this , christ comes to treat about a marriage too : his love to sinners , o 't is great , for he makes known to you 2 that glorious , high and bless'd design of the great god above , which is to take that soul of thine into contract of love . 3 behold the mighty prince of peace , whose glories does excell ; he looks on you , and loves you so , that he with you would dwell . 4 o cast your eyes on him with speed , come virgins fall in love , don't take another in his stead , whos 's ' ffections in him move 5 towards such souls as yours , alas , though ne're so vile within ; if once this thing does come to pass , he 'll take away your sin . 6 then look to him by faith and prayer , o cast a single eye , and close with him this very day , he with you will comply . 7 now let 's sing and praise the lord , vvho did christ jesus send , to proclaim peace , and love afford , praise him world without end . the third part. 1 hark , hark , the trumpet sounds , look out , the embassador of heav'n proclaims a peace , without all doubt attendance must be given . 2 lay down your arms , his terms are good , o cease this wicked war ; you have too long , alas , withstood heav●ns bless'd embassador . 3 he will not wait on you always , if you do not comply , you will e're long see bloody days , for all of you must die . 4 vvhilst you oppose such mercy great , vvhat wretches are you all ; you summon'd are to th' judgment seat , o great will be your fall , 5 if quickly now you don't submit , he 's ready to be gone : o loath your selves , lye at his seet , from all your folly turn . 6 the bloody flag you soon shall see put forth in dreadful wrath ; if still his call rejected be , no place for you on earth , 7 but you to hell with vengeance must be turned every one ; and from god's presence be accurst , ah this now think upon ; 8 and say you have a gracious call , and happy you may be , if you lay hold on gospel-terms , a pardon you shall see . aymn 44. heb. 1. 2. whom he hath appointed heir of all things . 1 in regions of approachless light there sits th' eternal king ; vvherein mixt joys with love unites , from whom all riches spring . 2 there dost thou sit on thy high throne , and all subject to thee ; yea , and all worlds , lord , are thine own , and what else there can be . 3 a son thou hast also brought forth ( vvho is thy only heir ) begotten long before the earth or heavens did appear . 4 he is thy joy and hearts delight , by whom all things were made ; he always stands in thy own sight , vvhose glories ne're shall fade . 5 and as he makes thy heart full glad , so all perfections meet in him who is with glory clad , vvhose love is ever sweet . 6 he is thine heir , into his hand all things , lord , thou hast given , that so he might have sole command o're earth and also heaven . 7 he 's cloathed with such dignity , has such a glorious name , that he ●s above each monarchy , there 's none dares once lay claim 8 to his titles ; each seraphim do readily submit ; the cherubims do worship him , and fall down at his feet . the second part. 1 't is christ , and only christ does bear thy likeness in each thing ; thy express image doth appear in this our glorious king. 2 't is thou , bless'd jesus , who dost raise thy father's house so high ; the stress of all on thee he lays , of his whole family ▪ 3 in thee all treasures hidden are of grace and wisdom too ; and all because thou art his heir , from thee all riches flow . 4 thou portions therefore dost give sorth to all given to thee , vvho witness do all the new birth , and sons adopted be ; 5 and so made heirs , and shall possess vvith thee a glorious share of that eternal blessedness of which thou art the heir . 6 all things were thine as thou art god , but unto thee are given ( as thou the mediator art ) by the great god of heaven . 7 o how art thou , lord , honoured , who would not fall in love with thee whose glories thus are spread below , also above . 8 o happy choice ye saints have made , who marry'd have the heir ; soon ye shall the possession have , and glorious all appear . 9 then never doubt of all supply , ye precious saints of his ; he will you no good thing deny , what happiness like this . 10 o then with a melodious voice together do ye sing , since he has made of you his choice , praise ye the glorious king. hymn 45. rev. 1. 5. and from jesus , who is the true witness . 1 o holy god , we thee adore , who glorious truths makes known ; and that of them we might not doubt , but steadfastly them own . 2 a glorious witness thou hast sent , who from thy bosom came , and he himself also does say , i the true wirness am . 3 but what dost thou , o blessed prince , bear witness now unto ? ah! 't is of that eternal love which from the lord does flow . 4 and of that great and good design of saving each poor soul , by blood and merits lord of thine , who do upon thee roul ; 5 and know in thee all truth is found , who the messia art ; and that grace does in thee abound to each believing heart . 6 to the true witness now above we ought therefore to sing , and always to admire his love , from whence all comforts spring . the second part. 1 a witness faithful , lord , and true ; he sometimes others brings as witnesses with him to shew and open divers things . 2 the holy prophets we do find , who were , o lord , of old , bear witness , and were of one mind , thy record to unfold . 3 and god the father from on high , with an amazing voice did record bear assuredly , whose witness is most choice . 4 the spirit also bears record these three agree in one , and testifie to every word delivered by the son. 5 the miracles which jesus wrought , they also witness bear to whatsoever he made known , or did to us declare . 6 then tremble ye who wicked be , escape ye never shall , if ye believe not christ is he , with vengeance you shall fall : 7 and in your sins you all shall die , this the true witness said ; but all ye saints rejoyce and sing , for all your debts are pay'd . hymn 46. the third part 1 a witness must his witness bear unto the truth ; nay he must the whole truth like wise declare in all simplicity . 2 and nothing but the truth must speak , and speak it plainly too , a true decision clear to make , all this , lord , thou dost do . 3 whatever is a truth of god , vvhich we ought to obey , in thy new testament 't is found , vve all the stress must lay 4 upon thy faithfulness : o lord , canst thou a truth pass by , ' not witness to it in thy vvord , or let it darkly lye 5 there in conceal'd , when 't is a thing of such a great concern , that men do say with greatest care each soul is bound to learn ? 6 or if they don 't it strictly keep , to judgment they must come : nay threaten such who it neglect vvith an eternal doom . 7 ah! let them blush with greatest shame , vve to thy vvord appeal , vvho the true vvitness art , and know thou didst no truth conceal . the fourth part. 1 now when a thing does doubtful lye , and men cannot agree ; vvhen what one says , others deny , vve presently should flee 2 to thee the true and faithful one ; if to that very thing no witness thou hast plainly born , away we must it fling . 3 art thou the only vvitness , lord , to ev'ry truth divine , and not one word for such a thing out of that mouth of thine ? 4 and yet can that a truth be thought , they other vvitness bring ; they call for moses , he is brought to witness to this thing . 5 and thus they , lord , do thee degrade , or do invaluate the highest vvitness e're was heard , or matters did relate . 6 moses was not for evermore vvithin the house to be ; he spoke on earth , but thou from heaven ▪ no law-giver but thee , 7 lord , can we own , since all power is to thee alone given ; and all thy laws they are firm as the ordinance of heaven . the fifth part. 1 no tabernacle here 's for him , appears to every one vvhose eyes are open , if they look they 'll find that he is gone : 2 none , none but jesus does remain , what can there be more clear ? god calls to us too out of heaven , him only now to hear . 3 besides , if moses should come in , their cause he 'd give away ; he never gave that law to them who live i' th' gospel day : 4 't was given unto israel when they in horeb were ; not to their fathers , but to them , doth eminent appear ; 5 to jews and jewish proselites , or all within their gate ; but not to them without their church did that at all relate . 6 the truth , as 't is in jesus , we ought only to receive ; and such who do not , we may see themselves they do deceive . the sixth part. 1 a witness ought for to be one that is indifferent , not byassed to either side , therefore god has thee sent 2 to be a witness in our case ; to us thou art of kin ; and equally related art likewise too unto him . 3 we therefore have no cause at all against thee to except , but on thy witness stand or fall , if cast , we must subject 4 unto the judge of heaven and earth , we silent all shall be , if thou against us dost come sorth , and cast we are by thee . 5 unto the truth witness to bear thou cam'st , lord , from afar , and wilt against sinners appear when they come to the barr : 6 at the last day if they are found in bonds of unbelief , or have their hearts false and unsound , they 'll tremble like the thief : 7 against the false professor thou wilt then thy witness bear , and with notorious sinners then they shall of judgment share . the seventh part. 1 all thy whole mind and counsel is either by thee or thine own blest apostles plainly known , there is no truth divine 2 but it in precepts may be found , or presidents to lye ; for both these are our rule , and of equal authority . 3 a witness ends each doubtful case which long sometimes depend ; so thou wilt also very plain each doubtful matter end . 4 a witness doth his witness give , if it be just and true to righteousness , to nndeceive such which before he knew 5 to be false men , and wittingly the matter would evade ; but so their evidence does try , a stop to all is made . so thou , o lord , to righteouness thy witness dost bring in , that all false souls who are deceiv'd by satan or by sin , shall be convinc'd , and silent be by thy own faithful word ; and all their foolish pleas they 'll see no help will them afford . the eighth part. 1 thou , lord , dost say there 's life in thee for all who do believe ; and that all such shall certainly free pardon then receive : 2 nay more than this we do espy thou dost bear witness too , that all who don't repent truly , to hell at last shall go . 3 and if men are not born again , whoever , lord , they be , they under wrath shall all remain , and not god's kingdom see . 4 thou , lord , a witness art for those who unto truth adhere , and with thee do sincerely close ; but such that rebels are , 5 and thy record do not receive , against all such we know thou wilt thy dreadful witness give , and then to hell they go : 6 but yet this witness joy does bring to such who godly be ; ah! he will keep you to the end , that glory you may see . 7 to god the father , and the son , and holy ghost therefore , be glory , honour and renown now and for evermore . hymn 47. isa. 9. 6. his name shall be called wonderful , counsellor , &c. 1 thy name , o lord , is wonderful , and wonderful thou art ; we stand amaz'd and wonder do , and so does ev'ry heart 2 that hath a saving sight of thee , they all are in a maze whilst they behold thy majesty , god does to glory raise . 3 thy name , o that is wonderful , so is thy nature too ; thy saints do marvel , well they may , for angels wonder do ; they see with strange astonishment : should heaven and earth combine o search out thy perfections great , them can they never find to such degree as , lord , in thee they gloriously do shine : strange was thy birth , all saints on earth cry thou art all divine . 6 all praise and glory now therefore we unto thee do sing , and do resolve yet more and more to magnifie our king. the second part. 1 is 't not a wonder a woman , as holy writ does say , should in such sort compass a man , who with man never lay ? 2 to see him whom the world did make , of a poor virgin born ! to see him who was god most high , left like to one forlorn ! 3 to see the heir of both the worlds in a base manger lye ; and blessedness it self to be doomed to misery ! 4 to see the ancient of all days , a babe of a day old ! to see one person god and man the wonder doth unfold ! 5 he that the heir of all things was , vvhom angels honoured , is now so mean and poor that he has no place to lay's head . 6 unto thy name so wonderful be glory now therefore ; o let us look and wonder still ! yea , wonder evermore . the third part. 1 the wonders of thy life were much , strange wonders in thy death ; the wonders of thy blood are such , it all astonish'd hath . 2 thy power 's great and wonderful , strange wonders in thy love ; great wonders we do see below , but stranger are above . 3 let 's look , and love , and wonder still , till we are ravished ; our hearts with grace , lord , do thou fill , so shall thy fame be spread 4 by us : and whilst we wonder do , let 's think upon that day vvhen greater wonders out will flow to do all ●in away : and when to the great wonderment thou wilt in glory come , with all thy mighty angels too , to carry us all home , 6 then shalt thou be admired by all thy children dear , and they with thee ( as it is said ) in glory shall appear . hymn 48. isa. 9. 6. wonderful , counsellor . 1 a counsellor , ye and the chief , most wonderful art thou ; for we do see ( for to be brief ) all things , lord , thou dost know . 2 none understand all rites and laws but , lord , thy self alone , and soon canst thou find out what flaws there is in any one . 3 all secrets of state is with thee , thou know'st thy father's will , and agitates all things below with strange and wondrous skill . 4 't is thou must counsel give to us , thy counsel it is good , but woe be unto all those souls thy counsels have withstood . 5 o then for counsel , lord , let 's come to thee continually , and to thy praise sing all our days until we come to die . the second part. 1 a matter , lord , of sharp contest betwixt two parties were , and god hath thee alone invest to make the matter clear . 2 man stands charged by the great god , as worthy is to die for treason , which notorious is against his majesty : 3 but there 's a friend from heaven come who in our stead does say , that he will bear the sinners doom , and all his debts defray . 4 now will it stand in sacred laws , 't is thou our counsel art , can justice find , lord , any flaws ? thy judgment now impart : 5 will it hold good i' th' court above , that guilty sinners may this way be freed ? can this remove and take their guilt away ? 6 can god be just , and yet forgive ? o bring thy sense now in ! can we acquittance , lord , receive , and pardon'd be of sin 7 by righteousness another wrought , and death which he did die ? can guilty man from guilt be freed ? can that him justifie ? 8 to end this cause thou didst come here , the matter 's left to thee ; and thou dost say the sinner's clear this way , and so shall be . the third part. 1 lord he that doth on thee rely , and union does obtain ; and to thy righteousness does fly , he 's freed from every stain 2 of sin and guilt in sight of god , and justify'd is he , though on his soul may lye a load , because he cannot see 3 that pardon and that freedom yet that 's in thy self alone ; but pores on his iniquity , which he finds is not gone 4 off his own conscience , but does feel ' body of sin and death ; yet thou to him this truth does seal , that he a pardon hath . 5 wherefore thy holy praises great all ages shall record ; thy people shall give thanks to thee for evermore , o lord. the fourth part. 1 we are about a great estate , an assurance fain would have ; the way to us do thou relate , thy counsel we do crave : 2 the title 's good , that 's not the thing we do enquire about , but how to settle it on us , and lasting deeds sue out , 3 that none us disinherit may , thy counsel give , o lord ! o shew to us the ready way , according to thy word ! 4 't is thou must seal to us the lease , o let it be for ever ! thy spirit is the seal , let us the same of thee procure . 5 lord , let the title firmly stand , unto thy servants thus confirm the matter took in hand , that grace may shine in us . the fifth part. 1 we charged with sad crimes all are , such misdemeanors vile , if thou dost not the matter clear , our comforts they will spoil . 2 the law and conscience both agree to lay , lord , at our door the highest treason that can be : call thou the matrer o're , 3 acquit us of this fearful charge , thou able art ●o plead the merits of thy blood at large , thereby 't is we are freed . 4 o when our cause is good , 't is thou that on our side dost stand ; no bad cause thou we well do know wilt ever take in hand . 5 o 't is a blessed thing indeed we interest have in thee ; no counsel shall we ever need , if we will ruled be . 6 to the high court thou dost belong , there thou chief counsel art ; and thou wilt save us from all wrong , and good advice impart . 7 ye righteous in the lord rejoyce , his holiness proclaim ; be thankful , and with heart and voice praise ye his glorious name . the sixth part. 1 into the presence of the king thou hast admittance , lord , and nothing doth he hide from thee ; nay more , at thy own word 2 what e're we ask , or is our suit , if we do but believe ; if it be things thou dost think fit , we shall the same receive . 3 thy counsel it shall stand we know , what enemies design thou quickly canst quite overthrow , and save that church of thine . 4 and now all you that counsel need , repair unto this friend , his counsel ne're reject be sure which to you he does send . 5 o buy of him that precious gold , ( white rayment then get on , ) and blessed eye-salve , to behold this glorious , lovely one : 6 and by his counsel be you led until you come to die , then shall you sing with crowned heads unto eternity . hymn 49. ● cor. 3. 11. another foundation can no man lay , but that which is already laid , which is jesus christ. 1 we have , o lord , a house to raise , and would have it stand sure , and never know the least decays , but firm abide for ever : 2 and that we might thus build our souls thou the foundation art ; here build we must our house , o lord , the whole and ev'ry part . 3 god hath himself in mercy great this sure foundation laid , that so to build our hopes on thee we might not be afraid . 4 thy church on this foundation is most firmly built also ; from hence it is that men cannot , nor devils it o'rethrow . 5 a foundation 's laid by knowing men , some skilful architect ; but this foundation thou hast laid , as wisdom did direct . 6 yea , th' wisdom of the trinity i' th' council held above ; and mercy was , lord , in thine eye , 't was bowels did thee move 7 to bring this stone , so choice and pure , beyond the rarest gold , to lay us a foundation sure most glorious to behold . 8 to the foundation now therefore we will together sing , to raise the praise for evermore of god and christ our king. 9 't was deeply layd in thy decree , no bottom can be found ; so deep , lord , all thy counsels be , we in them , lord , are drown'd . the second part. 1 what kind of house thou didst intend to build , we may perceive if the foundation we observe , and not our selves deceive , 2 it is a precious stone we see , no jasper is so rare , and all the building ought to be as precious , lovely , fair . 3 all gold and silver , precious-stones , no wood ' , hay nor stubble ; and living ones they must be all , believers meek and humble . 4 as the foundation doth uphold the whole 〈◊〉 fabrick ; thou dost bear up each stone , o lord , all members to thee stick : 5 each soul thou dost unite to thee in sure bonds of love ; o there 's a blessed harmony 'mong saints born from above . 6 without this safe foundation , lord , no building 's there at all ; if any do not on thee build , their souls and hopes will fall : 7 yet shall the just in thee rejoyce , who trust , lord , in thy might ; they shall praise sing with mind and voice whose hearts with thee are right . the third part. 1 other foundations may decay , or men may dig them down ; but this doth stand like to a rock , it can't be overthrown . 2 let devils do whate're they can they can't it undermine : art thou built here , o happy man ! great safety shalt thou find : 3 here build your faith , your hope , and all your comforts too likewise ; then let winds blow , ye never shall fall by your enemies . 4 but woe to such who lay aside this precious corner-stone , and build on works through their great pride , their hopes will soon be gone . 5 all build do on the sands besure , or no foundation have , who don 't true faith of god procure , their precious souls to save . 6 o blessed sion thou art strong , for god hath founded thee upon a rock , that none can wrong , thou ruin'd canst not be . 7 the gates of hell shall not prevail , so firmly thou dost stand : ye saints , how can your courage fail too on the other hand . 8 come sing with joy to christ therefore and on him do depend ; the top-stone and foundation 's he , o sing world without end . hymn 50. matth. 23. 37. how often would i have gathered thy children together , as a hen gathereth her chickens under her wings . 1 thy bowels unto sinners , lord , is shewed by the hen , who in her care of all her young doth far exceed some men. 2 how will she fly into the face of such who would destroy her pretty brood ! she can't endure they should them once annoy . 3 but ah ! thy bowels far exceed all creatures here below ; for thou for sinners , lord , didst bleed , compassion great to show . 4 the hen herself to weakness brings whilst of her young takes care , how does she scratch and strive each day to feed them here and there ? 5 but , lord , thou brought'st thy self so low that we might all be sed , that in the grave a while didst lye after that thou wast dead : 6 and as a hen does cluck and call according to her kind , thereby to save her chickens all from kites , which she does find 7 do often of them make a prey , so dost thou call and cry to sinners , whilst it is to day , whom thou dost , lord , espy 8 to be in danger by their sin and devils many ways ; nay , thou dost call and call agen full ost , for many days . the second part. 1 the hen stands ready and prepar'd , hov'ring her mournful wings , and never is she satisfy'd till under them she brings : 2 so thou dost spread thy arms , o lord , poor sinners to bring in , and bids the weary come to thee who laden are with sin . 3 o then come in ye sinners all under christ's wings with speed , he will receive you great and small , and nothing shall you need . 4 and o how safe are you his saints ! under his wings you lye ; then fear no hurt from outfard foes , nor inward enemy . 5 they who are wise will certainly in mind these things record , and so they will with ease espy the kindness of the lord. hymn 51. mal. 3. 3. he shall sit as a refiners fire . 1 thou like as a refiner doth the gold and silver try , we had much dross until thou didst our souls , lord , purifie . 2 into the furnace we were cast , which oft is very hot ; 't is not our grace i'th'least to waste , but filth which we have got . 3 afflictions like as fire doth the gold rarely refine , purge all our souls , and we thereby more gloriously may shine : 4 but dross will not the fire bear , so some , lord , cannot stand before thee when thou dost rise up to scourge them with thy hand . 5 the fire makes the gold more soft , so by afflictions we more plyable , o lord , are brought to yield and bend to thee . the second part. 1 gold when 't is triy'd , 't is pure made by the refiners art ; so by afflictions thou dost , lord , mor'e holy make each heart . 2 from hence we may the reason see why god afflictions brings , and clearly also may discern what profit from them springs . 3 we fitted are hereby , o lord , for our own master's turn , who golden vessels will make us before that he has done . 4 when you refin'd by tryals are , what cause have you to sing , and praise the lord that ever he did you in 's furnace fling . hymn 52. exod. 19. 4. i bore you on eagles wings . 1 the eagle is the king of birds , ah! who is like to thee who is so strong ? or hath an eye so quick , and far to see ? 2 like to an eagle thou dost mount , or didst ascend on high , not only up unto the clouds , but far above the skie : 3 and as the eagle thou dost bear upon thy blessed wings all thy poor saints , and they hereby forget all earthly things ; 4 they soar so high sometimes , o lord , born upon wings of love , that earth to them seems a small thing , they dwell so high above : 5 and as the eagle's way 's not known who mounts up in the air , ev'n so thy love and wisdom both most deep and hidden are . 6 o fly ye saints your selves to hide under almighty wings , and safe you 'll be whate're betide , when god sore judgments brings . 7 o see christ's care , and do not fear , but sing his praises forth ; his grace and love 's beyond compare , none like him here on earth . hymn 53. heb. 2. 10. to make the captain of our salvation perfect through sufferings . 1 thou art our captain-general , thy commission seal'd is ; rouze up ye soldiers great and small , no captain like to this . 2 thou hast the power given thee to raise a mighty host , and thou beats up to bring them in daily from every coast. 3 't is thou dost nominate who shall have office under thee , and they commissions have likewise who rightly entred be . 4 thou hast thy soldiers names set down in thy own muster-roll , within the blessed book of life is written every soul : 5 and out of that sweet book of thine they shall not blotted be , if they are such thy father hath lord jesus given to thee . 6 unto our captain general a new song let us sing ; for he that captain is in chief is our god , and our king. the second part. 1 thou dost , lord christ , thy soldiers lead , before them didst thou go ; all foes by thee are vanquished , thou didst triumph also 2 over them all most gloriously , and perfect now art made , has captive took captivity , we ▪ ll never be afraid , 3 but stand unto our arms always , no quarter we will give ; if thou art with us all our days , few enemies shall live . 4 let us be well disciplined , and very skilful be , and in right paths and foot-steps tread , and truly follow thee . 5 no captain doth his men advance to such high dignity ; for each shall have preheminence to sit on thrones with thee . 6 o then let us lift up our head o happy israel , christ's banner over you is spread , your glory shall excell . the third part. 1 thou giv'st the word too of command , what 't is that we must do ; but never bidst us still to stand , nor backward for to go . 2 we never must , lord , wheel about , nor be as once we were ; but forward march with courage stout , without all dread or fear . 3 let 's take example , lord of thee , resist ev'n unto blood before yield to iniquitiy , which has us oft withstood . 4 't is thou hast power to cashier all such thou dost not like , if any false hearted appear , their names out thou wilt strike . 5 no warriers like to thee in fight , thy power and thy skill are both of them ev'n infinite , who then engage thee will ? 6 if any should , woe to them all i once thou draws thy sword , and in thy wrath on them dost fall , they die shall then , o lord. the fourth part. 1 come in , come in , and list your selves , you shall have present pay , your souls shall be with grace well stor'd , your charges to desray . 2 't is th'ready way to become great and rich , will you come in ? the trumpets sound , and drums do beat to war against your sin . 3 will you be on our captains side ? ah! if you still stand out , his sword e're long will you divide vvith them that turn about : 4 for if deserters there be found , better not to be born , his wrath to such will so abound , to pieces they 'll be torn . 5 ye saints your leader follow close , and see that you do keep to the company you have chose , and from them do not slip . 6 lest you deserters should be thought , keep then your place be sure in that same truth to which you 're brought , lest wrath you do procure . hymn 54. rev. 22. 16. i am the bright & morning-star . 1 the morning star it does appear , the day approaches now ; see how christ shines ! how lovely , fair o cast your eyes , see how 2 his light does sparkle brighter still , the day will quickly break , and until then he guide us will i' th' way that we should take . 3 none is so glorious in our sight as the sweet morning-star ; ah! thou out-shines it , art more bright than all the angels far . 4 the morning-star , that name is sweet , so is that name of thine ; o with thy glorious beams let 's meet , for they are all divine . 5 in winter 't is the morning-star is so delighted in ; how good 's thy light , whilst we do find the clouds and night of sin ! 6 the morning stars did all rejoyce when this star did arise ; ● let us with the churches sing his lasting praise likewise . hymn 55. rev. 16. 15. behold i come as a thief . 1 ye saints about you look with speed , christ's coming does draw near ; o watch with care , and take great heed , as a thief he will appear : 2 not like a thief unrighteously to do men any wrong , but unawares most suddenly , though many think 't is long . 3 like as a thief comes in the night vvhen people are all still , and puts them all into a fright , so thy dread coming will 4 surprize the earth , and all who sleep , how will they quake with fear ! o sinners then will cry and weep when thou , lord , dost appear : 5 then will they seek some place to hide themselves from the great god ; but though they can't his wrath abide , yet will they find no shroud 6 nor cover which can shelter them from his most angry frown ; for vengeance shall their souls consume , and quickly bring them down . 7 the coming of a thief you may prevent by taking care , but , lord , thy coming to prevent no way at all is there . 8 but will he come , and quickly too ? ye saints rejoyce and sing , your glory then will overflow like to lasting spring . hymn 56. hag. 2. 7. the desire of all nations sha●● come . 1 there is enough in christ to fill all nations of the earth ; the nations never will be still until be shall come forth . 2 some in all nations long for peace , therefore desire thee ; ●nd wars , o lord shall never cease until the prince they see . 3 the nations long for some great thing , their desires are for good ; ●nd all true good from thee does spring , though not well understood . 4 all nations now desire thee not , yet some do in each land ; ●nd all the earth for thee will thirst , and yield to thy command . 5 all those who see of thee a need , know the necessity they have of help , their souls do bleed until thee they do see . 6 o then lord jesus come away , we know thou didst appear ●lready once , but do not stay , again le ts see thee here . hymn 57. isa. 9. 6. prince of peace , &c. 1 in thee , o lord , true peace is found , our peace o thou didst make , which lasting is , and shall abound in thee , and for thy sake . 2 thou hast the power of a prince , nay peace thou canst command ; o ▪ re war thou hast preheminence , canst stop it with thy hand . 3 if thou dost once but speak the word , peace we shall have within ; by thy own spirit thou canst , lord , destroy each cursed sin . 4 thou to our souls sweet peace dost give , thy church has peace from thee ; how happily do all such live who filled with it be ! 5 the nations , lord , will ne ▪ re have peace until thou dost appear ; thou wilt make wars , o lord to cease far off , and also near . 6 bless'd days of peace will be e're long , we therefore , lord , will sing , and quickly shall too a new song unto our glorious king. hymn 58. act. 10. 42. he that was ordained of god to be the iudge of the quick and dead . he 's come , he 's come , the throne is set , the trumpets sound aloud , behold the thousands at his feet , o see the mighty crowd . 2 great is this day , great is the throng , millions of millions stand ; and all that thought this day was long , they are on his right-hand : 3 but o the millions , millions who are on his left-hand plac'd , ah , see how they now tremble do ! how wan , and how pale-fac'd 4 they now appear ! ah , now they see their folly , but too late ! they now with grief tormented be to see their wosul state ! 5 the trumpet sounds exceeding high , the cherubs clap their wings ; o hear the saints melodiously with all the angels sing ! 6 but hark , the books are called for ! ah , christ is on the throne ! the wicked now how do they cry ! o hark how they do groan ! hymn 59. the second part. sing this as the 25th . psalm . 1 thou , lord , art the high judge , most righteous art also ; and all the world must judged be , and their rewards have too . 2 impartially proceed wilt thou in that great day , and every man's indictment read , and hear what they can say . 3 the honour of the lord , the mighty god above , thou seekst to raise , and now thou wilt all doubts of men remove . 4 now all the works of men , and thoughts of every heart shall unto judgment come , and then shall all have their deserts : 5 the books shall open be of law and gospel too , and conscience shall be call'd upon to charge , or clear also . 6 all deeds of darkness shall be brought unto the light ; for nothing can be hid at all from the great judge's sight . 7 o think upon this day , and for it now prepare ; for quickly christ will come away , who will no sinners spare . the third part. 1 how dreadful is a righteous judge to such who guilty be ! but none like thee , o holy one , cloathed in majesty . 2 thy countenance how will it shine much brighter than the sun ; all wicked ones will weep and pine , and see themselves undone : 3 conscience will in that dreadful day the guilty sinner fright , and all his deeds before him lay done by him day or night . 4 none shall be suffer'd there to speak or answer for his friend , but every one must for himself his own state recommend : 5 the witnesses shall be call'd in , and many will appear , and god himself he will be one , who all things knows most clear . 6 conscience also shall called be his witness in to give , who next to god all things does see , and knows how men do live . 7 angels likewise both good and bad their evidence may bring , who quick inspection always had of men in every thing . the fourth part. 1 no mercy then for guilty ones , the judge will be severe ; christ will not mind the sinners groans , who wicked have been here . 2 this is the only time of grace , 't is now men must repent , when th●● day comes , there is no place , although they may relent . 3 the wicked shall the sentence hear , depart ye cursed all ; and being bound up hands and feet , in flaming fire must fall : 4 and ever there too shall they lye , the fire can not go out ; and their worm never more shall die , which will be sad no doubt . 5 o then poor sinners lay to heart your folly , to christ fly ; and leave thy sins , whoe're thou art , for that day draweth nigh . the fifth part. 1 o sing ye saints , you have a friend who for you will appear if you are faithful to the end whilst you do now live here , 2 christ , when he comes , will clear you all , and wipe all tears away ; and ye shall sing , and triumph shall in glorious array : 3 ye shall the happy sentence hear , o come ye blessed ones , the blessed of my father dear , and take your glorious crowns . 4 this being so , ye saints break forth and say , o come away , o blessed judge of heaven and earth ! o haste , and do not stay . hymn 60. mat. 22. 11 , 12. and he said unto him , friend , how camest thou hither , not having on a wedding-garment ? 1 of garment ; there 's necessity , since sin at first came in ; we needed none when innocent , we naked were by sin : 2 so a righteousness we must have all , sinners all naked be ; we lost our cloaths by adam's fall , must now be cloath'd by thee . 3 a garment covereth our shame , sin is a filthy thing ; thou to hide it , lord , hither came , thy robe's a covering . 4 thy righteousness is that robe too which hides all filth within ; such shall no shame for ever know , who have no stain of sin . 5 thy righteousness is spotless , pure , and thou dost it impute to us , o lord , we have it sure , and well it doth us suit : for nothing but this garment could make us accepted be ; none justified ever shall without it be by thee : 7 but every one that hath this on they justified are , and therefore let believers sing who this rich robe do wear . the second part. 1 a garment must exactly fit such who do put it on ; thy righteousness alone is it that suits each gracious one. 2 in every case the law has all it can desire to have , and justice says she never shall more of believers crave : 3 it suits so well in each degree , and saints also do find it suits them so , nothing can be exacter to their mind : 4 for it does with god's wisdom suit , and cloaths our souls and heart ; and hides all our desormities , nay covers every part , 5 from head to foot , so that such seem to have no spot at all ; it gloriously does fit all them , be they great ones or small . the third part. 1 a wedding-garment is a sign of joy and sweet delight , and so that righteousness of thine is , lord , in our own sight : 2 in it we do rejoyce always , 't is this which makes us glad ; such may rejoyce well all their days who are so bravely clad . 3 a wedding-garment 't is also richly embroidered , no princess e're was cloathed so that king did ever wed : 4 it shines bespangled with gold , and such who have it on the king with joy does them behold , and loves to look upon . 5 how may we then continually in jesus christ rejoyce ! and sing to him melodiously with heart and chearful voice ! the fourth part. 1 all who did unto weddings come amongst the jews of old , must all have wedding-garments on the bridegroom to behold : 2 so ev'ry soul who cloath'd is not with christ's bless'd righteousness , shall be asham'd at the last day , and then be quite speechless . 3 this garment serves for every use , and cannot get a stain ; we need not fear the least abuse , it saves from hurt and pain : 4 't is armour-proof unto the heart , its worth is infinite , it saves us from each fiery dart of satan's , day and night . 5 o then poor sinners will you see this garment to obtain ? 't will cover your iniquity , and leave in you no stain ; 6 that in god's sight you shall appear lovely to look upon ; without it you undone all are , and perish shall each one : 7 but let the saints rejoyce and sing , for their infirmities are all past over by the king , though many evils lies 8 open to them , whilst inwardly they on their sins do pore , but shortly all their sins shall fly , and seen be never more . hymn 61. col. 3. 11. but christ is all in all , &c. 1 ah what art thou , lord jesus , then ? vvhat can we speak or shall ? thou art unto all godly men even their all in all . 2 thou all in first creation wast , all things were made by thee , and all things for thee too were made , vvhatever , lord , they be . 3 and thou all things dost now uphold , of all things dost dispose ; thou wast before all things of old , and dost all things disclose . 4 thou heir also of all things art , all things are given thee ; and all things dost to such impart vvho call'd and chosen be . 5 the substance of all shadows too the antitype , likewise of all the types we read of do , vvho would thee then not prize ? the second part. 1 in our redemption thou art all , thou didst attonement make ; thou purchass'd grace for great and small , all have it for thy sake . 2 in our election thou art he , from whence to us it springs ; and also we were chose in thee , vvhich so much comfort brings . 3 in satisfaction we do find thou all in all art ; so 't was in thy own eternal mind grace on us to bestow . 4 according to thine own purpose vve all too called be , grace never had took hold on us had it not been through thee . 5 in justification thou art all , for 't is in thee alone vve righteousness have since the fall , besides thine there is none . 6 in sanctification thou likewise art all in all , o lord ; in thee alone this blessing lies , and by thy holy vvord 7 and spirit we are all made clean , new habits from thee flow ; and all that ever wash'd have been , to thee they owe it do . the third part. 1 〈…〉 , our acceptation is in thee , o thou beloved one ; no soul shall e're accepted be , but through thy blood alone : 2 and all in our salvation then thou art in every thing , thou hast the author of it been , and grace from thee does spring . 3 by thee we all are quickned , and rais'd to life again , vvho in our sins all once lay dead , but now in life remain . 4 and in regeneration ah! thou art all in all ; we are renewed by the son , 't is thou who dost install 5 each soul in that high dignity that waits on the new birth ; we were begotten , lord , by thee , and by thee are brought forth . the fourth part. 1 in ev'ry ordinance also in which we should be found o thou art all ; for we well know grace in thee doth abound . 2 the sacraments do hold thee forth , and witness bear to thee ; and we by one to see by faith thou nail'd was to the tree ; 3 thy body broke , and blood was shed ; in baptism we do ●spy thou in the grave wast covered , but long thou didst uot lye : 4 but as the body raised is that cover'd was all o're , so thou wast raised unto lise , and diest now no more . 5 in prayer and preaching thou art all , what do we preach save thee ? 't is on thy name we also call , and for thy sake have we 6 whatever we do need or want , we by thy spirit cry , and through thy incense ev'ry saint receives a full supply . 7 what is there more ? what can we do , but in the great'st amaze to stand and think , and evermore sing forth thy worthy praise . hymn 62. christ all from the father , to the father , with the father . sing this as the 100dth . psalm . 1 lord , from the father thou art all and to the father art the same , and with the father ; when we call we have all things , and in thy name 2 all from the father thou didst take , which to us thou art pleas'd to give ; thou cam'st our souls alive to make , we from thy self that life receive . 3 thou to the father the way art , the truth and life are all in thee ; unless thou dost thy help impart , the blessed father we can't see . 4 all with the father art besure , thou hast always thy father's ear ; thou favour with him dost procure , when we to him thro' thee draw near . the sixth part. 1 now let all people on the earth sing to the lord with chearful voice , whose love was such to bring thee forth , but chiefly let thy saints rejoyce . 2 the lord to us is good indeed , 't is he new creatures did us make ; vve are his flock , he doth us feed , and for his sheep he doth us take . 3 o enter now his house with praise , approach with joy his courts likewise , praise , laud and bless his name always , for this is comely in his eyes . 4 for why the lord our god is good , his covenant it standeth sure , 't is ratify'd by christ's own blood , and shall from age to age endure . hymn 63. the seventh part. who make christ their all . sing this as the 25th . psalm . 1 let us make christ our all , let 's see we him do love ; to us let all things seem but small , let 's value him above 2 house or land , husband , vvife , or children who are dear ; nay him esteem far above life , and unto him adhere ▪ 3 deny all for his sake , exalt him evermore , then shall we him our all so make vve never shall be poor . 4 let 's live to him always by whom we all live do , vvithout him let not one soul rest as pi-as'd with things below : 5 to him let 's give all praise , his glory not divide , for god did him to glory raise , to bring down all our pride . 6 on ordinances do not rest vvithout you him enjoy ; let him by us be so consest , let what will us annoy ; 7 yet hold him fast be sure , let all go for his sake , and him let 's love for evermore , o thus your all him make ! hymn 64. the eighth part. we must make christ our all . 1 we must make christ our all , 'cause god o're all is he ; and god doth him so high extoll , all to him bend their knee . 2 't is he who suffered all things too for our sake , and all our foes has conquered , your all him therefore make . 3 he all our works hath wrought vvithout and too within ; vvithout his strength we can do nought gainst devil , vvorld , nor sin. 4 nothing 's of any worth vvhen to him 't is compar'd ; to make him all god brought him forth , a body him prepar'd 5 to do all things for us , if him therefore we have , vvhat is there more that is precious that we of god can crave . hymn 65. the ninth part. 1 christ is the vvord , in whom is life , 't is he shall have the glory ; life to the dead , the truth of types , the truth of ancient story . 2 christ is a prophet , priest and king , a prophet that 's all light , a priest that stands 'twixt god and man , a king full of delight . 3 christ's manhood is a temple where the holy god does rest ; our christ he is our sacrifice , our christ he is a priest : 4 our christ he is the lord of lords , christ is the king of kings ; christ is the sun of righteousness with healing in his wings : 5 our christ he is the tree of life , in paradise he grows , whose fruits do feed , whose leaves do heal , ah! christ is sharons rose : 6 christ is our meat , christ is our drink , our physick , and our health : our peace , our strength , our joy , our crown , our glory , and our wealth . 7 christ is our father , and our friend , our brother , and our love ; our head , our hope , our surety , our advocate above . hymn 66. the tenth part. 1 christ is the shepherd of his sheep , christ is our mediator ; christ is the root , christ is the branch , christ is our testator . 2 christ is the holy lamb of god , christ is our physician ; christ is the way , christ is the door , the life of ev'ry christian. 3 christ is god's great embassador , christ is the only heir ; christ is the bright and morning-star , christ is beyond compare . 4 christ is the foundation sure , christ is the corner stone ; christ is the witness and the truth , christ is the holy one. 5 christ is a bundle of sweet myrrh , christ is the apple-tree ; the lilly of the valley too , christ he is all to me 6 th' captain of our salvation , and christ is the true vine ; and christ is our counsellor , in christ all glories shine . 7 christ is our heav'n of heav'ns , our christ what shall we call ? christ is the first , christ is the last , thus christ is all in all . the end of the second part. part iii. containing sacred hymns of praise on the glorious excellencies of the holy ghost , or third person of the blessed trinity . hymn 67. joh. 14. 16. but i will pray the father , and he shall give you another comforter . 1 lord we thy people here on earth do meet with great sorrow ; tho' each soul knows what now he hath , yet knows not what to morrow 2 may him befall ; afflictions are oft great , and may encrease ; both from without and from within we meet with little peace . 3 a comforter , o lord , we want , o send us one we pray for to sustain each drooping saint ! o send him strait away ! 4 thou told'st us , lord , thou wouldst send one to live with us for ever , and thou didst , lord , ascend thy throne his presence to procure . 5 the holy ghost , o it is he ! our comfort in him lyes ! there 's none else , none can have we besides to cease our cryes . 6 we know , o lord , he able is to speak unto our heart ; for troubles he , whate're they be , can joy to us impart : 7 and willing he is always too his helping-hand to lend ; he loves us dear , and will appear , we han't a sweeter friend . the second part. 1 thy spirit , lord , is in thy stead sweet comfort to afford , and of him we do stand in need i'th'absence of our lord. 2 he visits us , and oft does grieve to see our souls so sad , and in our troubles doth relieve us , though our case be bad . 3 he searches and does try our hearts to find our sorrows out , and strives all causes to remove , and so joy work about . 4 according as he finds our state , so unto us doth speak ; he does reprove as he sees cause , which makes our hearts to ake ; 5 but presently he smiles again when we do see our sin , and puts a period to our pain , and brings much comfort in . 6 o he is god , and can't mistake the state of any one , and never will our souls forsake , nor leave us all alone ; 7 but if he doth withdraw at all , it is our souls to try ; where e're we be when we do call , ah , he is always nigh ! the third part. 1 if thy spirit , lord , doth speak peace , we peace besure have ; he can make all our sorrows cease , and in all troubles save . 2 all comforters besides him be unable to relieve , instead of comfort job did see they did of joy bereave . 3 the best of them we have below can speak but to the ear , but , lord , thy spirit we all know can make our hearts to hear . 4 o then let us not grieve him , lord , he is our blessed fsiend ; if he to us don't help afford , our souls will die i' th' end ; 5 but if we are truly sincere , he will us never leave , but in our straits he will appear , and to us close will cleave . 6 o then let us break forth and sing , we shall have peace at home ; our sighs shall go , for we do know the comforter is come . hymn 68. joh. 3. 8. the wind bloweth where it listeth , &c. 1 the wind , lord , is invisible , its way we can't find out ; no mortal can thy spirit see , though he does search about . his motions they most hidden are , mysterious in their kind , that thou dost them oft-times compare to motions of the wind. 3 the wind at thy command doth blow ; lord 't is as thou dost please , thy spirit moves on us below to wound , or to give ease : 4 according to thy sovereign grace it operates on men ; sometimes he doth sharply rebuke , then cherishes agen . 5 like as the north-wind , so does he the worms and weeds destroy ; those filthy vermin which we see , our souls so much annoy ▪ 6 he tryals and afflictions lays on us , and does reprove ; and then sweet southern-gales displays , our sorrows to remove . the second part. 1 he like the wind doth clouds expell , and makes a clearer air ; our ignorance he doth repeal , and makes our sun shine clear . 2 he , like the wind , does search and try , and pierces ev'ry part , by which he does discern and spy the secrets of each heart . 3 he dryes up all our ways so foul , and makes our paths more clean ; he makes a holy gracious soul , which had most filthy been . 4 his influence and bless'd effects we oftentimes do feel ; he makes the tender willows bend , and mighty cedars reel : 5 he makes the glory of man to fade like flowers of the field , and throws down houses such have made who on the sands do build . 6 he blows oft-times till rain does fall , or tears do pour amain ; and afterwards we see withall he clears our sky again . the third part. 1 men with much care and observance do mind how the winds blow ; so we th' spirits influence likewise should strive to know . 2 our souls becalm'd sometimes we see for want of a fresh gale , without thy spirit move can't we , thy wind must fill our sayl . 3 sometimes thy spirit blows so slow as if it quite were still , yet at such times his work doth do with strange and wondrous skill : 4 from all which things it doth appear th' spirits operations are sometimes less , and sometimes more , he differs in his motions . 5 let 's cry to god who holds the winds in his almighty fist , who makes it blow this way or that , as he himself doth list ; 6 that he would send a fresher gale upon his garden so , that our sweet fruit may never fail , but spices forth may flow . hymn 69. 1 thess. 5. 22. quench not the spirit . 1 o lord 't is sharp , 't is very cold , a fire let us have ; we seem benumm'd both young and old , thy spirit we do crave , 2 't is that will warm and quicken us who are so flat and dead ; shall we lye starving and chill'd thus , as if all joys were fled ? 3 there is in us so little heat , our spirits are so faint , o blow thy fire we intreat , that spark in ev'y saint : 4 it does give light , and also warmth , yea 't will revive us so , that we shall mount and high ascend above all things below . 5 let it consume and seize upon that chaff which is within ; o let it burn in every one , and quite consume our sin ! 6 ye saints take heed ye quench it not , but let it vehement burn , and kindle so , that every sin it may to ashes turn . 7 without this fire we can't work , nor any business do , life , motion , and activity , always from him does flow . hymn 70. 1 joh. 2. 20. but ye have an unction from the holy one. 1 our wounds do stink , and are corrupt , hard swellings we do see ; we want a little oyntment , lord , let us more humble be : 2 thy spirit will allay our pride , and bring us to thy feet ; and when that we are softened , thy image on us set . 3 this oyl will heal and mollifie , o pour it quickly in , that we may live and never die , lord , by our cursed sin ! 4 this oyl of thine , o it is good all poyson to expell ! it by the vertue of thy blood does heal thy israel . 5 though worst of venom in us lye , and has corrupt each part ; yet if thou dost this oyl apply , 't will heal our very heart : 6 and if our face anoynted be , 't will make it glorious shine , 't will strengthen us , and make us fat , such is this oyl of thine . 7 thy oyl will not incorporate with any liquid things ; an underlin it won't be made , but to the top it springs . 8 o then afford us oyl we pray to chear and make us glad , and we thy praise will sing always , and never more be sad . hymn 66. eph. 1. 13. after ye believed , ye were sealed with that spirit of promise which is the earnest of our inheritance , &c. 1 a great estate is purchased , we would possession have of that blessed inheritance , an earnest therefore crave : 2 was it not purchased , o lord , for us by our dear friend ? o then a pledge do thou afford , an evidence to end 3 the controversie that doth rise continually within , if we 'll believe our enemies , our title 's lost by sin : 4 but we a promise of it have from thee who can'st not lie , and therefore now we humby crave an earnest speedily . 5 like as an earnest doth confirm , and give an assurance of some great purchase , even so we all may see from hence 6 god's spirit is unto our souls an earnest of all good , which jesus christ did buy for us with his most precious blood. 7 and as an earnest when 't is given doth make the bargain sure , so certain shall he have heaven this earnest doth procure . the second part. 1 he that god's spirit doth obtain shall grace and glory have ; for he an earnest of it hath from one that can't deceive . 2 o then come down , o blessed dove , abide thou in our breast , to be an earnest of god's love , and quietly we 'll rest ; 3 but cease will not , but always cry with confidence of soul , thou art our god , o strengthen us , that none may us controul . 4 to god the father , and the son , and holy ghost therefore , be blessing , honour , and renown , now and for evermore . hymn 72. eph. 1. 30. and grieve not the holy spirit of god , whereby ye are sealed to the day of redemption . 1 o lord , now we perceive most clear thy love is great indeed ; ah we shall the inheritance have which thou to buy didst bleed . 2 thou wouldst not , lord , bought it so dear had not thy purpose been to make it sure unto our souls in spite of world , or sin ; 3 and as for us thou didst it buy , and we the earnest have , so now we also do espy a seal to us does cleave . 4 we sealed are , o that 's a thing which highly's valued , and great assurance doth it bring of what is purchased . 5 it also doth impression make upon the wax always ; so we thy image have hereby , and shall have all our days : 6 but as the wax must melted be before it can receive th' impression of the seal , so we are softned who believe : 7 and this doth thy bless'd spirit do , that holy fire divine his influences this does show , thus doth his glories shine . the second part. 1 and as a seal some strive to change , or it do counterfeit ; so satan , who about doth range , does strive our souls to cheat . 2 a seal is used to secure things secret and close , so thy saints preserved are hereby from men and devils too . 3 now see ye who professors are that you have melted been , as soften'd like the wax ; have you been broken for your sin ? 4 hath any promise been set home with power on your heart ? did ever so god's spirit come his image to impart ? 5 o what impression do you find ? is holiness in you ? do you now in the lord delight more than in things below ? 6 take care you who are sealed ones ye don't the spirit grieve ; don't make him sigh with bitter groans , since such a seal you have . 7 o prize him , and unto him live ! he is your dearest friend ; due glory see to him you give always unto the end . hymn 73. eph. 4. 30. and grieve not the holy spirit of god , &c. 1 the holy spirit grieve do not , which god to you doth give , from whom ye have all that rich grace by which to god we live . 2 it is the spirit that renews the souls of every one that are brought home to jesus christ , whose darkness now is gone . 3 all light and comfort doth proceed from his sweet influence ; 't is dangerous then him to grieve , you may perceive from hence . 4 by him you live , by him you walk , without his help can't we do any good ; o therefore now let him not grieved be . 5 but bless the lord he 's not withdrawn , o sing his praises forth , and live to him as long as you do live upon the earth . hymn 74. rom. 8. 16. the spirit it self beareth witness with our spirit . 1 o lord we have a blessed grant of an inheritance , and so hath every holy saint ; and thy grace to advance , 2 thou dost to us an earnest give of it to make it sure , and sealed 't is when we believe unto us too for ever : 3 but that we might by no means doubt to make it firmer yet , a witness , lord , thou hast found out , which thou saw'st requisite . 4 sure 't is some great and glorious thing that purchas'd was so dear ; and 't will eternal comfort bring to have a title clear . 5 o let thy spirit , lord , come in , we ▪ ll hear what he can say , before we dare once , lord , attempt a claim unto it lay . 6 but since one witness may not do , and two required are , let conscience with thy spirit now his witness also bear . the second part. 1 thy spirit must , lord , testifie that we are born again ; is all sin dead ? let conscience speak to put us out of pain . 2 two witnesses , nay such as these we 'll prize , for they are true ; ah! they will free us from all fear , vvhatever does insue . 3 if they together do agree , the controversie's gone ; if we new creatures truly be , vve safe are ev'ry one . 4 they 'll make us to lift up our head vvith joy triumphantly ; all sorrow will be vanquished , o then let 's search and try 5 by thy own law ; for ' t is thy word the matter must decide ; thy spirit from thy word , o lord , vve never must divide . 6 o happy soul , art thou sincere , upright in life and heart ? do both these joyntly witness bear , that thus also thou art ? 7 then sing the praise of god above , vvho clears to thee this thing ; o with the spirit fall in love , and praise our glorious king. hymn 75. joh. 7. 30. he that believeth , out of his belly shall flow rivers of living water . 1 vve of a river now will sing , a stream that sweetly runs ; and praise the high and glorious king , that he the channel turns 2 this way , to us in these dry isles , i' th' solitary place , sweet streams of water doe rise up , god doth pour sorth his grace . 3 this makes our wilderness rejoyce , it sion doth make glad ; and saints to sing with chearful voice , that mourn'd , and were so sad . 4 this river sweetly soaks the earth vvhere-e're its streams do run , and plenteously he will pour forth his waters e're he 's done . 5 this river , o 't is very deep , the bottom none can know ; fresh always doth its waters keep , and yet they over-flow . 6 its banks they are god's holy vvord , that is his lasting bounds ; oh! where god doth his name record , there are these waters sound . 7 over these banks it will not go , nor ever break them down ; vvhoe're they be who make a breach , they shall be overthrown . the second part. this river when it swiftly runs with an impetuous stream , it drives the soul to jesus christ , o there 's no stopping them : 2 trees that are planted by its side how sweetly do they grow ? like willows by the water-course and drought such never know 3 this river brings things from afar . the best navigation is in this river to set out , 't will bring us to salvation . 4 that soul which doth imploy himself , and work herein each day , he shall be rich eternally , and a bless'd scepter sway . 5 the waters of this river are excellent good to drink ; if thou dost taste , thou wilt no more upon your sorrows think . 6 no wines so rare , ne're cou'd compare with these waters besure ; and such who do drink of them too , ah! he shall live for ever . 7 sing to the river , river of god , let sion much rejoyce ; o sing ye saints with one accord to christ with chearful voice . hymn 76. ezek. 36. 25. i will sprinkle clean water upon you . joh. 7. 30. out of his belly shall flow living water , &c. 1 this river flows from god above , it from his throne proceeds , and sweetly too this way doth move , it many millions feeds . 2 these waters purge from filthiness , come wash and be you clean ; it makes the barren soul flourish , and spread his branches green . 3 it 's cooling to a sweating soul that satan hunts about ; 't will quench the fire of lusts within , it does allay our drought . 4 it makes the seed of grace to grow , it mollifies our earth ; all such its influences know who witness the new birth . 5 it heals the wounded soul likewise , there 's no disease within but by these waters cur'd have been , o drink , and drink agen ! 6 o come unto these waters ye who very thirsty are ! to all that come they are most free , o drink , and do not spare ! the second part. 1 do not be foolish and mistake , to go to the wrong well ; these waters 't is that you must take , which far , alas , excell 2 all waters you can go unto ; ah! would you healed be ? to christ by his own spirit come , and sickness soon will flee . 3 ye fools , what is 't that you do drink ? 't is puddle-water base , it stinks , 't is filthy , god it loaths , o taste of his sweet grace , 4 and sinful joys will hateful be , and you will spue them up ; come taste a little water : see! come try ! take one small sup , 5 and you will say god's love , o 't is most pleasant to your taste ! but the chief sweetness is reserv'd for us to drink at last . 6 o praise the glorious god above these waters overflow ! sing praise to jesus christ our lord , and praise the spirit too . hymn 77. luk. 12. 12. the holy spirit shall teach you , &c. 1 vve many things are yet to learn , lord , we instructions need ; we fain would all thy truths discern , and from all doubts be freed . 2 some things be dark , and hidden are that we can't understand , and therefore , lord , to make them clear by a most skilful hand 3 thy spirit hast ordain'd to be a teacher unto us , all praise and glory unto thee for dealing with us thus . 4 he has all knowledge of thy laws , and opens ev'ry thing , and can discover ev'ry flaw that up may seem to spring 5 vvithin our minds about the way vvherein we ought to go ; out of a book he teaches us the meaning he does show . 6 he did himself this book compile , 't was he who gave it out , and therefore can it open well , and answer ev'ry doubt 7 unto the ignorant and blind , if they his counsel take , god's kingdom they at last shall find , and them he 'll perfect make . the second part. 1 he doth not teach to go astray from thy own written vvord , that 's not thy spirit , nor the way , vvhich doth not just accord 2 in every thing we sure are vvith thy new testament , lord , all such spirits we 'll not hear , by thee they were not sent ; 3 thy vvord it is a sure rule , o let thy spirit come and witness too 't most graciously , and ev'ry nail drive home . 4 let all convictions close abide of sin and duty too , and let us find each promise firm vvhich unto us doth flow : 5 and we thy praises will sing forth , and never go astray , vvhen in our souls thy spirit doth tell us this is the way . hymn 78. mat. 3. 16. and he saw the spirit descending like a dove , and lighted upon him . 1 down from above the blessed dove is come ; ah! shall he rest , thou holy and eternal one , vvith me , o in my breast ! 2 there let thy spirit dwell , o lord , vvho has a dove-like eye , most quick to see ; before his sight all things do naked lye . 3 o he is innocent indeed , most harmless , and most meek ; vvhoever would from wrath be freed , his nature they must seek . 4 all such who are gentle and kind , most humble in their heart , this dove infus'd it in their mind , he did that grace impart . 5 ah! he is swift as any dove , and quickly can be here ; though he descended from above , yet is he ev'ry where . the second part. 1 from sight of thy all-seeing spirit o whither can we go ? his eyes do search all places out , he walketh to and fro 2 through the earth , where can we hide ? o whither can we fly , lord , from thy presence ? 'cause thou art far off , and also nigh . 3 shall we to heaven mount alost ? lo , thou art present there ! or if we should go down to hell , ev'n there thou dost appear ! 4 yea , should we take us morning wings , and dwell beyond the sea , there would thy right-hand have fast hold , and with us quickly be : 5 nay , if we say the darkness shall yet shroud us from thy sight , alas ! the thickest darkness is to thee like to the light : yea , darkness hideth not from thee , but night doth shine as day ; to thee the darkness and the night are both alike alway . the third part. 1 thy spirit 's swift , he 's swift in flight , from him there 's none can fly ; vve ever be , lord in thy sight , thou canst us soon supply 2 vvith all good things which we do need , and could we get thy vvings , vve should mount up , from fear be freed , and hate earth's empty things . 3 behold he 's come , an olive-leaf vvithin his mouth we see ; god's wrath is o're , it is asswag'd , o therefore joyful be . 4 let 's see thy face , and hear thy voice , and taste thy sweetest love ! o souls ascend ! but o for wings , the vvings of noah's dove ! 5 then should we fly away from hence , leaving this world and sin , and soon wouldst thou , lord , reach thy hand , and kindly take us in . hymn 79. joh. 16. 13. he will guide you into all truth . 1 we strangers are , lord in the world , ah! 't is a wilderness , and many crooked ways there are , vve therefore do confess 2 vve want a guide who skilful is , thy spirit , lord , is come , no guide like him be sure there is , o let him guide us home . 3 thy spirit points unto thy vvord , and shews where dangers lye ; ●et's yield our selves with one accord to him continually ; 4 and we shall all be rid of cares , and never lose our way ; ●e true directions always gives , vve may not go astray . 5 o well it is for us , o lord , vvho naturally are blind , that we have such a guide as this to stay our doubtful mind . 6 then sing to him with heart and voice , no counsel like to his ; he will not leave us till he hath brought us to lasting bliss . the end of the third part. part iv. containing sacred hymns illustrating the glorious excellencies of god's holy word , and blessed gospel . hymn 80. psal. 119. 105. thy word is a lamp unto my feet , and a light to my paths . 1 light is a pleasant thing to see , thy word true light doth give , nothing can , lord , so pleasant be , 't is that by which we live , 2 by which we walk , by which we work , and all things else we do ; all they who are without this light , don't know whither they go . 3 thy word discovery , lord , doth make , it manifesteth things ; from thence we do our judgment take , it knowledge to us brings : 4 what once we were we know hereby how sad was then our state ; sin 's filthy nature through it we ' spy , and it do come to hate . 5 the way of our salvation too it doth discover clear , and how thou wilt be worshipped whilst we do all live here . the second part. 1 who the true church is we may see , if thy good word we heed ; and by it we the false church know , which filthy is indeed . 2 all things that needful are , o lord , unto eternal life , is plain discovered by thy word , which ends all doubts and strife 3 that is , hath been a long time amongst us here on earth , about the church , and truth of god , but this all silenc'd hath . 4 light hath a clearing quality , and by its heat things grow ; and by it too all fogs do fly , such influences flow 5 as doth revive and sweetly chear the soul that drooping lies , they by thy word , lord , quickned are , and all their sorrows flies . 6 light hath a shining quality , thy gospel shines so bright , that nothing can more glorious be in all thy children's sight . hymn 81. psal. 19. 10. more are they to be desired than gold , yea , than much fine gold. 1 how precious is that word of thine , can gold with it compare , when 't is all sacred , all divine ? no , there is nothing here 2 like unto it , 't is of such worth , a little quantity of it exceeds all things on earth , such glories in it lye . 3 tho' gold doth deck the outward man , this doth the soul adorn ; thy gospel is an ornament , nay , 't is thy peoples crown . 4 gold doth make vessels which are rare , thy word and spirit do make golden saints beyond compare , and golden churches too : 5 yea , candlesticks of beaten gold are formed out of it , which glorious are , lord , to behold , but will be rarer yet . the second part. 1 and as gold is durable , so it will the tryal bear ; thy word is try'd , and will abide whilst heaven and earth appear . 2 but o what pains do mortals use to get a little gold ! which when 't is got , it flyes away , and it they cannot hold . 3 o then forbear and labour now for gold that will abide , to lasting glory 't will bring you , and fill your souls beside : 4 which gold could never do , nor shall , that cannot satisfie the soul of man , the thing 's too small , it can't its wants supply . 5 true peace and satisfaction is only in god above ; his word receive , and ●oon you will be filled with his love . hymn 82. 1 pet. 2. 2. as new born babes desiring the sincere milk of the word , that ye may grow thereby . 1 art thou a babe , tho' newly born ? what is thy soul's desire ? dost hunger for milk of god's word , and raise thy cry yet higher ? 2 as pretty babes who want the breast , how do they cry amain ! ah! can thy soul find no small rest till thou dost milk obtain : 3 then know it is a sure sign thou hast a heavenly heart , and god to feed that soul of thine will his sweet word impart 4 to thee , that thou mayst grow thereby , o it is very good ; milk nourishes and feeds the child better than other food . 5 stong meat thou canst not yet digest , milk's a restorative ; god's word restores decayed souls , nay , makes the dead alive . 6 milk was a blessing choice of old , and with it canaan flow'd ; hast thou god's word ? what blessing then better can be bestow'd 7 on thee , poor soul , o prize it much , and on it always feed , t will strengthen thee , and make thee fat , and nothing shalt thou need . the second part. 1 ye who are lovers of sweet milk , will , will you now make haste ? o come and buy ! this doth excell ! we pray you friends to taste . 2 if you were once born from above , though but young babes you were , you with this milk would fall in love , and say it tasteth rare . 3 but whilest your evil nature is corrupted thus with sin , and glutted are continually with filthy trash within , 4 you cannot relish this sweet food , your mouths are out of taste , and therefore you don't find it good , but want it will at last : 5 but you who are god's little ones , what cause have you to sing , that you have plenty still of milk , and every other thing . 6 o live to god , and sing again his blessed praises forth , who feeds , and doth replenish you , and strengthens all your faith. hymn 83. heb. 5. 14. strong meat belongs to those that are of age , &c. 1 some of god's children are grown up to such maturity , that they on meat that 's strong can sup , in which great vertues lye . 2 young-men and fathers some there be whose senses have been long in exercise , and therefore they are stronger than the young 3 and little babes , whose stomach 's weak , and therefore cannot bear nor take in dark mysterious things , which elder saints does chear . 4 it argues such diseased be who unto years are grown , if such meat with them don't agree , by which christ is made known 5 more clearly to the ear and eye than other doctrins can , and therefore we say presently he 's a diseased man. 6 some base disease on him has siez'd , he 's under some decay , his stomach rises at god's word , and puts it quite away . the second part. 1 but like as meat that 's strong doth yield the better nourishmant , so such who can strong things take in , are not so impotent , 2 nor ne're so weak as others be , but harder work can do , and unto them continually does sweeter comforts flow . 3 small things do them not soon offend , but strengthned be to bear such things that others startle at , and can't abide to hear . 4 o then ye saints do you see to 't , your weakness don't betray , who have been long in jesus's school , yet stumbling-blocks do lay 5 in your own paths , and others too , and so expose god's name to great reproach , but on your selves do bring the greatest shame : 6 but let the strong bear with the weak in things indisserent , and let the weak more wisdom seek , than from the strong to rent , 7 it is a blessed truth of god for which the strong contend , tho' you being weak do yet not see 't , but may though in the end . hymn 84. psal. 110. 133. how sweet are thy words to my taste ! yea , sweeter than honey unto my mouth . 1 how sweet is honey , and the comb in which honey is found ! but , lord , thy word it doth excell , its sweetness does abound 2 beyond all things , though ne're so sweet , there 's nothing can it show , nor set it forth unto its worth of things which are below : 3 nothing with it can once compare , o do but taste and try ; for none but such can ever tell what good in it doth lye . 4 if you to honey add such things which very bitter are , the bitterness it doth take off , nay sweet it doth appear 5 unto the taste ; so if you do with great afflictons meet , if god a promise gives to you , the tryal will be sweet . 6 but though honey so sweet is found , yet some do it not love ; so none do find god's word most sweet , but those born from above . the second part. 1 for the full stomach oft doth loath the honey-comb so sweet ; so carnal souls account god's word as poor and sorry meat . 2 honey is of a purging kind , god's word it purges so , it doth make clean both heart and mind , the life and lip also . 3 o then be like the pretty bee which doth industriously from ev'ry flower she can see her self store with honey . 4 and now ye saints who sweetness find in god's most blessed word , sing forth his praise with joyful mind joyntly with one accord . hymn 85. eph. 6. 17. and the sword of the spirit , which is the word of god , &c. 1 o lord , we hear war is proclaim'd , and we engaged are to fight with thee , and in these vvars , to take our proper share . 2 the enemy is cruel strong , and will no quarter give ; and threatens us both old and young , vve shan't much longer live : 3 thou didst o'recome him formerly , he rallies up again his scatter'd force , and we espy vve fight must or be slain . 4 o let us have thy mighty sword ! o there is none like it ! if in our hearts we have thy vvord , vve 'll bring them to our feet . 5 a sword all souldiers must have on , so ev'ry saint must have thy vvord to fight with , or else they vvill soon their souls inslave . 6 a sword doth not only defend the souldier in the field , but by it he makes foes to bend , and unto him to yield : 7 so doth thy word , o holy lord , save us , and yet annoys , all cruel foes , it brings them down , nay them it quite destroys . the second part. 1 it a two edged sword is too , it wounds always with one , and with the other it does heal likewise e're it has done ; 2 by its sharp threats it wounds the soul , but turn it then again , it 's promises does make us whole , and eases every pain : 3 it will cut off an hand or foot , dismember the old man ; if we do not destroy his life , we live , lord , never can . 4 wounds of a sword do mortal prove if once it pierce the heart ; so let thy word , lord , hit our sin , a mortal wound impart . 5 a sword doth often fright a foe , so that he cowardly beholding it , away doth go , nay , swift perhaps does fly ; 6 even so that soul who hath thy word drawn always in his hand , doth make his enemies to run , a battel will not stand . the third part. 1 thy vvord is a victorious thing , a vveapon which oft does such execution by thy strength , great armies it o'rethrows . 2 it must be us'd with greatest skill , and by a pow'rful hand ; 't is by thy spirit we do kill all foes who us withstand . 3 no hand but that this sword can wield , the spirit gives the blow , vve by them both do win the field , and enemies o'rethrow . 4 the spirit doth thy vvord explain , 't was forg'd and given forth even by himself , and therefore he the chiefest glory hath . 5 the efficacy of thy vvord , does in thy spirit lye , it an impression ne're will make , if he don't it apply . 6 all praise do ye give unto god vvho do its power feel ; ah! 't is a sword that doth excell the richest made with steel . the fourth part. 1 ye saints hold fast besure your sword , and rather die o' th' spot than to be cheated of god's vvord ; for should it be your lot 2 it for to lose , you naked are and will become a prey unto the bloody church of rome the very self same day : 3 and see you have skill it to use vvhen you with foes do meet , or else you never will prevail to bring them to your feet : 4 and always bless the holy god vvho doth to us afford the blessed scriptures of truth , prize it with one accord . hymn 86. 2 cor. 3. 18. but we all with open face beholding as in a glass , &c. 1 how prone are people generally to look into a glass , but will not look into god's vvord to see their woful case . 2 there may they see how soul they be , how loathsom in god's eyes , vvhilst in their sins they do remain , like swine in filthy sties . 3 a glass it is a medium fit persons to represent , so in thy vvord we may behold our god omnipotent ; 4 therein his rare perfections shine , yea , his illustrious face , in all his glorious attributes , his goodness and his grace , 5 vve in thy vvord may these behold beyond what we do see ; those vvorks of thine , lord , can unfold , or do make known of thee . 6 here we may see the father clear , and son in glory shine ; here doth the holy ghost appear , and all alike divine . the second part. 1 a glass , that 's true , doth represent a man's own nat'ral face , but he away goes , and forgets vvhat kind of man he was : 2 so they who only hear god's vvord , and the same do not do , the holy ghost to such compare , which doth their folly show . 3 a glass is us'd to dress the head to put on their attire ; come , dress your selves by this rare glass , to raise your beauty higher . 4 here you may see what still you want , the which you must have on ; here may you see how fair you be , that grace doth sweet adorn . 5 you wanton ones , for shame leave off your evil habits , who spend so much time in looking in your glasses ; sinners know 6 your glasses will in the last day as witnesses arise against you in judgment severe , such folly in it lyes , 7 that nothing can more hateful be such precious time to spend , to dress a filthy head that must be eat of worms i' th' end , 8 whilst your poor soul has nothing on but stinking rags most vile , and is neglected and forgot by you too all the while . hymn 87. deut. 32. 2. my doctrine shall drop a● the rain . 1 lord 't is a droughty time we see with us , alas , within , our moysture seems all dried up by lust , that fire of sin . 2 o thou who dost command the clouds , shall now thy showers fall ? shall rain pour out on barren hearts ? and dews distill as small 3 upon the sweet and tender herb , that so the one may be made soft with rain , and th' other refreshed be by thee ? 4 the rain falls at thy dread command a shower here and there ; 't is as thou dost , o lord , appoint that we of blessings share ; 5 that we enjoy thy precious word , whilst others barren lye , who hardly have one drop of rain their wants for to supply . 1 the former rain was poured out , it was a mighty shower ; so shall the latter rain come down before this day is o'er . 2 a little at one time , again we have a little more ; thus doth thy word like unto rain refresh thy blessed poor . 3 rain makes the earth both fresh & green , and ev'ry thing to grow ; 't is by thy word and spirit , lord , we thrive and flourish do . 4 there 's none can stop the rain that falls , if thou commission give , thy word shall come upon us all , thy grace shall make us live . 5 let sin and devil do their worst , thy word shall not return unto thee empty , it prosper shall , for thy will must be done . the third part. 1 thy ministers are like to clouds who do the rain retain ; of them thou dost make equal use to pour it out again . 2 o let us then cry unto god his clouds may all be full , not empty ones which hold no rain , but do deceive the soul , 3 and pray that we may always have rain as we do it need , that grace may grow , and in us all spring up like to choice seed , 4 and praise the glorious god above who doth such blessings send ; if we his mercies do improve , our days will joyful end . 5 't is a sore judgment when the lord doth stop the bottles of heav'n , but o 't is worse when god's good word and blessings are with-helden . 6 we wisk away , our glory fades when god his word denies , or doth with-hold his blessings from 't , both faith and hope then dies . 7 o look to god , remember him from whom your fruit doth flow ! if you are fruitful , sing his praise , and live unto him too . hymn 88. deut. 32. 3. my speech shall distill as dew . 1 as dew doth insensibly fall , so doth god's gracious word invisibly op ▪ rate in us , as we have often heard . 2 how sweet are dews unto the herb , it makes them richly smile ; so doth thy word bedew oft-times thy own true israel . 3 it makes our graces to send forth a rare and fragrant scent , which doth delight the holy one , the lord omnipotent . 4 but dews will not , lord , always do , mens hearts so barren are ; some soaking showers they must have , if any fruit they bear . 5 all praise and glory unto god who wisely orders things , that as our wants and needs appear , his mercies flow like springs . hymn 89. 2 cor. 4. 7. but we have this treasure in earthen vessels , &c. 1 thy word is treasure very rare , for we do often see thou dost to gold the same compare , and things that glor'ous be . 2 it is , lord , of so great a worth no man can comprehend , nor tongues of angels set it forth , all riches does transcend : 3 ah! such is thy most holy word , through it thy precious love to us conveyed is , o lord , this doth the matter prove 4 that which the best and wisest men esteem'd above all things , and is the channel that let 's in the joy of divine springs ; 5 and doth enrich the soul of man , and that eternally ; the worth of it there 's no one can express assuredly . the second part. 1 some treasure that in bulk is small , yet doth in worth excell ; such is thy gospel , blessed lord , thy people know it well . 2 one promise is more worth than all the gold which the world hath ; if thou dost give it , then we shall say , what is all the earth 3 when unto it compar'd it is ? this treasure does delight the souls of saints , and makes them sing to thee both day and night . 4 it hath such influence on the heart , as earthly treasure here , that on thy word we meditate , because our hearts are there 5 where our chief treasure even lyes , on that the heart is set , and hence it is they it esteem 'bove their necessary meat . 6 this makes men great and honourable , because much treasure have ; this also frees from care and trouble , and does not us inslave 7 to dunghil-earth , as treasures do , it raises souls above all things that are , o lord , below , to joy in thy sweet love . the third part. 1 treasure in earthen vessels is often laid up by us , and we know very well , so 't is the treasure 's ne're the worse : 2 ev'n so altho' thy gold is found in ministers so mean , the worth of it doth still abound , though some do not esteem 3 of it , because the vessels are d●spis'd ; but there 's a day when they shall glorious appear , and golden scepters sway . 4 o prize god's faithful servants then , who do inrich your souls ! o value them above all men , and be no longer fools 5 to grieve them , and to wear them out by any means , if ye would ever , in the judgment-day christ's face with comfort see ; 6 for as you ' steem or dis-esteem true preachers of god ▪ s word , christ looks upon 't as done to him , like measures will award ; 7 and you whom god doth vessels make his treasure to retain , see that you seek his praise always , and don't his glory stain . hymn 90. jer. 23. 29. is not my word like fire . 1 thy word it doth illuminate , it giveth forth sweet light , and also from it we have heat , our graces to excite . 2 thy word , like fire , doth consume our filth and dross within ; what is combustible does waste , it siezes on our sin . 3 fire is of an ascending kind , it mounts things up aloft ; so they mount up in heart and mind , who by thy word are taught ; 4 as fir'd are by thy own spirit , thy word without that , lord , will never burn , nor raise our hearts ( as we have newly heard . ) 5 fire will melt and soften things that hard are naturally ; 't is by thy word and spirit we do with thy will comply . 6 't is that which bends & makes us yield , and humbles much the heart , which naturally was proud and vain , and too obdurate . the second part. 1 thy word it quickens and revives , like fire it does chear ; it consolates and makes such warm who to it do draw near : 2 for they who to it will not come , no profit can receive ; so such who do reject thy word , their souls shall not live . 3 fire will penetrate and pierce , there is no secret place within the soul , but thy word will most quick and swiftly pass . 4 it doth the very thoughts discern , nay it divides between the soul and spirit of a man , to sever both from sin. 5 and fire is used to lay waste houses where rebels hide , ev'n so thy word doth quite consume the house of lusts and pride . 6 man with vain hopes a house doth raise , and vaunts himself each day ; but when thy word doth sieze on him , his house consumes away . 7 all his vain hope he had before , it is consum'd and gone , and a new temple up is rais'd for the most holy one. the third part. 1 take heed , ye sinners , you don't quench god's word , that fire within ; nor lesson not its burnings if you would not die in sin . 2 if you will sin and have your lusts , whatever preachers say , then down to hell be sure you must , when death takes you away . 3 ah! there 's another fire know , if this your filth don't waste , into eternal fire then you shall all be thrown at last . 4 consider is 't not better far that sin consumed be , yea , all beloved sins and lusts , than damn'd eternally . 5 you that do find the work 's begun , that there 's a spark of fire kindled in your souls , o let it burn , and raise its flames up higher ! 6 o 't is , soul know , a sacred spark , 't is fire all divine ! and god be sure has kindled it in that poor soul of thine . the fourth part. 1 consider god's design herein is to soften thy heart , and to cement thy soul to ; him , and saving-grace impart : 2 and if it should be quench'd in thee , it lyes not in thy power to kindle it , and god in wrath may also give thee over , 3 and never more renew that work , but let thee quite alone , in all thy sins to take thy swinge , until thy soul is gone . 4 but ye who are the saints of god , as this is fire divine ; so let devils strive and do their worst , it in thy soul shall shine ; 5 though not always to such degree your sin it deaden may , and therefore see you careful be to cherish it each day ; 6 and sing god's praise continually , who makes the fire burn , and pray that he would blow it up , till all your work is done ; 7 and also cry unto the lor● this fire to kindle 〈◊〉 ●bout , and sweetly burn in ev'ry place , and never be put out . hymn 91. jer. 23. 29 is not my word like a fire , and like a hammer , to break the rock in pieces ? 1 rocks they are hard to work upon , yea , 'gainst a mighty hand ; the hardest flint or pebble-stone whole , long it cannot stand . 2 if thou , o lord , art pleas'd to take the hammer up and strike , thou wilt impression quickly make , though none can do the like . 3 there 's none can break our flinty rock besides thy self alone ; alas , our power is too weak to break such hearts of stone ! 4 what can the hammer do , o lord , thou the great agent art ; the instrument , that is thy word , o smite upon the heart , 5 and make it yield ! and square it then for thy own b●●ss●d design ; thy image on it , lord , cut out most holy and divine ; 6 and fit it for thy building too , o set it in its place , and life infuse into it so that it may shine with grace . the second part. 1 o let it be well polished , and it also unite unto thy building , there to be a jasper-stone most bright , 2 that it may suit and well agree with the foundation-stone , which is of gold , no diamond more glorious ever shone ; 4 and then shall we , when thus we be into thy building laid , have cause to sing unto our king by thy eternal aid . 4 this hammer of thy blessed word must drive the nail quite home , or else convictions will not stick whenever they do come : 5 the precept , lord , will not abide , nor promise fast'ned be ; nor no conviction last in us , until drove home by thee : 6 but since we find they fasten'd are , let us sing forth thy praise ; and since thy word so precious is , let us its glory raise . hymn 92. hymns on the divine , authority of the sacred scriptures . 1 the sacred scriptures are sublime , although mysterious be ; their matter shews they are divine , nay , their divinity ▪ 2 is seen by what they do treat of , or unto us make known , there we●● read of great jehovah , the high and lofty one , 3 of his dread essence , nature pure , and of the unity between the father , son , and spirit , or holy trinity ; 4 there do we read of his great works who did this world frame ; how out of nothing by his word all things at the first came . 5 there we may see and wonder too how infinite wisdom shone i● th' glorious compact made between the father and the son , 6 in finding out , and bringing in a way for to unite justice and mercy , that so they might equally shine bright . 7 here justice doth with mercy meet like an endeared brother ; and mercy doth god's justice greet , and both do kiss each other . 8 from hence ye may see cause to sing th' eternal one's high praise ( in bringing in of jesus christ ) with thankful hearts always . the second part. 1 th' antiquity of scripture show that they are most divine ; for no writings did the world know so soon as they did shine : 2 this was the first and chiefest book that e're was made or pen'd ; o therefore love in it to look , though you can't comprehend 3 the mysteries that lye therein hid from all carnal eyes ; yet since it hath so ancient been , o see these lines ye prize ! 4 their royal descent from god alone also does plain appear by their high style and majesty , that shines in them most clear . the third part. 1 the holiness which they promote to such a high degree , may clearly ev'ry soul convince of their authority : 2 so pure and perfect is god's word it silence may all them who it oppose , and saints from hence it love and much esteem . 3 this is the cause wherefore they love god's words better than gold or jewels rich , which are esteem'd by most who them behold . 4 they see god's precepts are most just , it doth all sins descry , and ev'ry lust and false way they hate therefore bitterly . 5 th' admirable and sweet consent , and blessed harmony that 's in the whole and ev'ry part shews their divinity . 6 the credit of their pen-men too , whom none could ever charge with the least forgery or guile , doth prove to us at large , 6 that they from god alone proceed , who did their souls inspire in writing all-they written have , that grace we might admire . the fourth part. 1 their prophecies accomplish'd were , ( which shews they are divine , ) exactly as to time and thing , to matter and design : 2 and the miracles which were wrought these vvritings do confirm , must needs also herein be brought , to shew from whence they came . 3 the preservation they have had was strange and marvellous , and to their truth doth glory add for to be priz'd by us . 4 the great success with which they met in midst of bitter foes , and how their power has prevail'd , their lasting glory shows : 5 the vvorld by a few fishermen , by this most sacred word , without the help of carnal force , vvere turned to the lord. the fifth part. 1 the harmony and joynt consent of holy men and good , and martyrs who seal'd to the truth of them with their dear blood , 2 do shew their great veracity , and may all men convince they came from god , therefore we must bear up in their defence 3 against all such who them oppose , or count them not divine ; for doubtless in all wise mens sight by these their glory shine . 4 the evidence unto the heart vvhich to good men they give of god's great love , who doth impart to all who them receive 5 ( in life and power ) his image clear : bringing the old man down , renewing of their inward man , so that they can't but own 6 the work which by this word is wrought brought on them to be divine ; thus from these hints which we have gods vvord doth glorious shine . 7 the very heathen witness bear as to matter of fact , touching such things scriptures declare that god and christ did act . the sixth part. 1 berolus , as josephus shews , doth mention noah's flood ; and * pliny , with some others , speak how the most mighty god 2 did sodom turn by dreadful flames unto a dismal lake : of moses and his vvonders too vve find the egyptians speak . 3 in their records ; yea , the chaldeans and grecians own the same : and others shew with what high hand isra'l from egypt came . 4 the star which at christ jesus birth to th' vvise-men did appear , pliny and calcidius both most plain and full declare . 5 but there 's no need of man's record , to men we do not fly ; the witness of the glorious lord is full of certainty . hymn 93. joh. 10. 35. and the scripures cannot be broken , &c. 1 the scripture broken cannot be , let men think what they will , such , such is their veracity , god will his vvord fulfill . 2 vvhatever thou , o lord , hast said , accomplished shall be ; no promise past , nor threat delay'd , no soul shall ever see ; 3 because they are diuine we know , of such authority , that they from thee alone do flow , vvho will not , cannot lye . 4 let saints therefore rejoyce and sing , for they from hence may see great comfort unto them does spring to all eternity ; 5 for what thou hast , lord , promised to such who do believe , as 't is contained in thy vvord , the same they shall receive : 6 but wo unto all wicked ones , their doom appears hereby ; for if they live and die in sin , in hell they all must lye . 7 all praise to thee , o god , alone , vvhose vvord we know shall stand ; let all such sing who it believe , and yield to thy command , 8 vvho will do all , and do no more than written they do see , these , these shall sing , and thee adore unto eternity . hymn 94. psal. 119. 89. for ever , o lord , thy word is settled in heaven . 1 in heaven , lord , where thou dost dwell thy vvord's establish'd sure , and shall to all eternity fast graven there endure . 2 from age to age thy truth abides , as doth the earth witness , whose ground-work thou hast laid so firm no tongue can it express . 3 go too therefore ye foolish men , depart from me , be gone ; for god's good precepts we 'll obey , nay , keep them ev'ry one . 4 what thou hast promis'd , lord , perform , till death doth seize on me ; ner'e let my hope abuse me so as to distrust in thee . 5 uphold me and i shall be safe for ought they do or say , and in thy statutes pleasure take , o lord , both night and day . 6 thou hast trod such under thy feet vvho do thy statutes break ; for nought avails their subtilty , their counsel is but weak . hymn 95. psal. 119. 8 , 9 , 10 , 11. 1 thy covenants are very deep , and full of things profound ; my soul therefore thy word will keep when they are try'd and found . 2 when men enter into thy vvord , they find a light most clear ; tho' fools , yet they , lord , shall not err vvhen they to it adhere . 3 the vvord of god most perfect is , his testimony sure ; converting souls , and making wise the simple and obscure . 4 the statutes of the lord are right , and fill the heart with joys ; the precepts of the lord are pure , enlightning the eyes . 5 the fear of god is clean also , and doth endure for ever ; the judgments of the lord are true , and righteous altogether . 6 yea , more than gold , than much fine gold to be embrac'd alway ; the honey and the honey-comb are not so sweet as they : 7 they are thy servants monitors , how he his life should frame , and great rewards is there for them vvho do observe the same . hymn 96. joh. 5. 39. search the scriptures . 1 search the scripture , by which ye think eternal life to have ; and those are they that testifie of him that came to save ; 2 for what of old was given forth vvas for our learning penn'd , that we by scriptures comforted might hope unto the end . 3 the prophecy came not of old by man 's own private will , but holy men of god foretold by heavn's inspired skill : 4 then to the law and testament for they that speak not right , and as this word doth represent , in them there is no light : 5 for scripture , sacred verities came all by inspiration , able to perfect and make wise , through faith , unto salvation . hymn 97. the excellency of the gospel . 1 blessed be god that we were born under the joyful sound , and rightly have baptized been , and bred on english ground , 2 where god most gracious doth appear , and does pour forth his grace ; the lines are fallen unto us in a most pleasant place . 3 ' ' we might have been dark pagans all , ' ' or veiled like each jew , ' ' or cheated with an alcoran ' ' amongst the turkish crew . 4 dumb pictures might we all ador'd , like papists in devotion ; and with rome's errours so been stor'd , to drink her deadly potion . 5 we might have liv'd in shades of night , and ne're have known good days , but thou hast sent us gospel light to thine eternal praise . 6 the sun which rose up in the east , and drove their shades away , hath sent his light unto the west , and turn'd our night to day . 7 blessed be god for what we see , our god for what we hear ; sweet news of heaven , lord , from thee sounds daily in our ear. the end of the fourth part. part v. containing sacred hymns setting out and illustrating the transcendent excellencies of the graces of the holy spirit . hymn 98. mark 9. 50. have salt in your selves . 1 how unsavoury , o lord , are things , unless they salted be ! and so indeed were all our souls , till seasoned by thee 2 with thy most sweet and precious grace , that is the salt whereby we sav'ry do become , o lord , thy salt , o then apply . 3 salt is of such a quality that it doth search each part of flesh , that it is laid upon , so grace searches the heart : 4 the spirit searches all deep things , yea , the deep things of god ; it will find out what sin in us doth still make its abode ; 5 and then ( like salt ) doth purge it out , 't is grace which purifies the heart and life , there is no doubt but such , like vertue , lyes 6 in that most precious grace of thine , o then let 's look and see whether we search'd and purged are , and then sing praise to thee . the second part. 1 salt doth preserve , 't is evident , both meat and other things , else they 'll corrupt and quickly taint ; like vertue also springs 2 from thy good grace , 't is that , o lord , which doth preserve from sin all graceless sinners odious stink , so fi lt hy are within , 3 that all their inward parts corrupt , and they like carrion lye in a vile ditch , or common-shore , in their iniquity . 4 but such in whom gods grace is wrought , grace does their souls preserve from sin , in heart , in life , in thought , uprightly god to serve . 5 most sweet are they and savoury to god and unto men , and all their works they have perform'd by grace have season'd been . the third part. 1 salt is of universal use , there 's nothing men want more ; without god's grace there 's none can live , let them be rich or poor . 2 such absolute need have we thereof , without it can't live here a holy life ; nor can we stand when jesus doth appear . 3 all ranks of men both high and low , both kings and peasants too , must salted be with grace on earth , or down to hell must go ; 4 in ev'ry state , where-er'e they be , by sea as well as land , they grace do need continually if sin they would withstand : 5 our speech , and all that we do say , must season'd be with salt ; or else our words and breath will stink , and all be good for nought . the fourth part. 1 salt , naturalists do oft declare , is good against the stings of serpents ; and does worms destroy which from corruption springs . 2 grace is a sovereign remedy against the sting within ; and kills the worm of conscience too , the product 't is of sin : 3 sin is a thing most venomous , a sting it is likewise ▪ of the old serpent , and 't is worse than what in poyson lyes : 4 this kills the soul and body too , and poysons ev'ry part ; and doth corrupt each faculty of ev'ry sinners heart . 5 salt was of use under the law ; for ev'ry sacrifice must salted be , and so must we before all-seeing eyes : 6 yea , ev'ry prayer and offering that 's offered up on high ; your duties all must season'd be with grace continually . 7 but other salt , if meat do stink , it can't it sav'ry make , but grace will such recover who most filthy ways do take , 8 and in god's nostrils loathsom are , yet grace will sweeten them ; nay , they will such a savour bear he 'll highly such esteem . the fifth part. 1 but we , alas , do often see salt lose its savour may ; or things may over-salted be , if too much on they lay : 2 but grace in both these things excells , its savour cannot lose ; nor can we have of it too much , most savoury are all those 3 who most are salted with this salt , o therefore loudly cry for grace good store , and do not fear , god will your wants supply . 4 then sing forth praises to the lord with grace in all your hearts , and see that you well-season'd are in all your inward parts . hymn 99. eph. 6. 14. and having your loyns girt about with truth , &c. 1 true grace , and true sincerity is like a girdle rare , which some about their loins do love continually to wear . 2 like as a girdle cleaves to men , and doth them compass in ; so grace should cleave unto our souls , to keep us from all sin . 3 we in the bonds of truth and grace should evermore abide , and never from god's grace and truth go back , nor turn aside . 4 and as a girdle strengthneth the loyns of ev'ry one , so will this girdle of truth also all such who have it on . 5 if you in the true doctrine are , and in sincerity do firmly stand in every truth , small weakness you 'll espy 6 to be in you , for strength you 'll have , if that your hearts be ●ound ; and every gospel blessed truth be evermore your bound . the second part. 1 the souldier in the days of old his armour did gird on , and then compleatly harnessed was he to look upon : 2 so must the christians armour be girt with sincerity , what will mens faith , or righteousness , or hope else signifie , 3 if they are not upright in heart , and truth is not their bound , they hypocrites be sure will then ( if so ) at last be found 4 to have the loyns well girt , denotes that preparation we unto the battel ought to make , so ready must we be 5 for to encounter or engage with all our cruel foes , to have our armour girt with truth , and then need fear no blows . the third part. 1 girdling also service denotes , let loyns be girt about ; and let your lights be shining too , and let them not go out ; 2 that ye may on your master wait , whose coming doth draw near ; be ready therefore every saint , o now your selves prepare ! 3 let ev'ry thing in truth be done , and grace the girdle be ; and then with joy shall ev'ry one their blessed master see . 4 a girdle is an ornament , it fastens all together , and covers joynts the armour hath that men cannot tell whether 5 't is all one piece , or 't is in parts , it doth them so unite ; thus doth uprightness us adorn , that in jehovah's sight 6 there seems no flaw , nor no defects , uprightness covers all ; god doth that soul who is sincere , a perfect christian call . the fourth part. 1 come , art thou low , of mean descent , and of ignoble birth ? grace covers this deformity , its glory so shines forth : 2 or art thou lame , or outwardly may blemishes be seen ? yet grace doth cover this defect , thy beauty 's great within : 3 or art thou poor , and so art brought unto contempt and scorn ? sincerity doth make thee rich , nay more , to be high born . 4 may be thy parts and gifts are small , and hence men thee dispise ? sincerity hides this in all , in this thy glory lyes ; 5 for grace excells the greatest gifts , gifts may to man commend ; but grace commends thee now to god , and so 't will in the end . the fifth part. 1 soul , hast thou worse defects than these , infirmities within ? sincerity doth god so please , it covers all thy sin . 2 he it esteems so as if thou hadst never broke his law , and through christ's righteousness he doth in thee behold no flaw . 3 o get this girdle on , ye saints , it glitters more than gold ; it never can besides be lost , and doth its beauty hold 4 as fresh as 't was when first put on , o bless'd sincerity ! how glorious art thou ! how dost thou shine in jehovah's eye ! 5 see then that ye the truth hold fast , and with it girted be ; then no delusion needst thou fear , nor cursed heresie ; 6 but the right girdle take be sure , and not the counterfeit , the true by this you may descry , christ's truth is stampt on it . 7 it with the written word agrees exact in ev'ry thing ; if all christ's precepts you don't own , contempt on you 't will bring . 8 that girdle will not hold but break , though you may seem sincere so far as you cleave unto truth , yet will at last appear 9 a false professor , 'cause you have some blessed truth withstood , into which you did light receive , but not obey it wou'd . the sixth part , with psal. 117. 1 each truth of god , o it is pure , god's truth doth make us clean ; it frees our souls also for ever , such glory in it 's seen . 2 strong is the truth you all will say , this girdle then is strong ; o buy it , souls , whilst 't is to day , 't will fit both old and young . 3 god's saints did suffer grievous pain , great tortures did endure before they would part with the truth , such peace it did procure 4 unto their souls who faithful were unto the truth alway ; o it will make you holy , bold in the great judgment-day . 5 now let all nations of the earth their great creator praise ; nay let the people all sing forth his mighty name to raise ; 6 whose kindness's great unto his saints , his mercies ever sure ; o praise ye him for his bless'd truth which doth abide for ever ! hymn 100. eph. 6. 14. and having on the breast-plate of righteousness , &c. 1 o lord , we souldiers are , and we must fight , or else be slain ; o let us all well armed be , for foes come on amain ! 2 and since our enemies do aim to hit us on the breast , thy blessed breast-plate let 's have on , for that will hold the rest . 3 't is righteousness that will secure our souls from ev'ry wrong , and 't will also , o lord , endure as well as it is strong . 4 there 's no engaging in these wars without a righteousness ; this breast-plate scatters all our fears , who do thy name profess . 5 a breast-plate 't is that doth preserve the body's chiefest part ; 't is righteousness which , lord , doth save our precious souls and heart . the second part. 1 a breast-plate doth the souldier chear , it makes him very bold ; so righteousness doth make us all our sword with courage hold , 2 and not to fear i' th' day of evil what any man can do ; nay we hereby withstand the devil , who doth great malice show . 3 o then , ye saints , see you maintain a good and holy life , and soon thereby you will obtain an end of all that strife 4 with which you meet from foes without , and also from within ; o know it is god's great design to purge you from your sin ; 5 and that you holy should all live , and hence 't is you have grace ; the seed of holiness is sown , and it will grow apace , 6 if under god's shinings ye sit , and he his rain doth send , then will your righteousness break forth , and peace will flow i' th' end ; 7 and of god's goodness ye shall sing , and lift your voice on high , and happy be when god doth bring you on death-beds to lye . hymn 101. eph. 6. 16. above all things take the shield of faith. 1 faith is a grace that god hath wrought in us who do believe ; if it be strong , we need not care what gun-shots we receive 2 from satan , who his fiery darts continually lets fly ; ah! 't is our shield to save all parts , whatever danger 's nigh . 3 a shield is turned ev'ry way , that so no dart may wound ; and we by faith , as with a shield , are compassed quite round . 4 the will and judgment it secures , and doth affections keep warm unto christ , and conscience too , it saves from drousie sleep . 5 a shield preserves the other part of armour we have on ; so faith secures every grace ; that hurt be done to none . 6 christ's righteousness is very pure , to that 't is we must flee ; and unto us by faith 't is sure , and this by faith we see . hymn 102. 1 pet. 1. 7 that the tryal of your faith , which is much more precious than gold , &c. 1 by faith we do on christ depend for all that he hath done ; by faith we do to god ascend with many a bitter groan : 2 and we receive what we do want , when we by faith do cry ; faith doth sustain each drooping saint , and all their needs supply . 3 gold is a thing that has the name of things that precious are ; for preciousness faith has the same , with which gold can't compare . 4 tho' gold is precious when 't is try'd , yet tried faith exceeds the finest gold , 't is more in worth , and does supply all needs : 5 't is more desirable far than gold , o with it fall in love ! and as hid treasure seek it do of god , through christ above . 6 gold by the touch-stone must be try'd , so you must try your faith ; no touch-stone but god's blessed word is there in all the earth . hymn 103. 1 thess. 5. 8. and for an helmet the hope of salvation : 1 hope is a precious grace , o lord ; and fixed it must be upon thy self most patiently , no other hope have we . 2 't is not on gold , nor length of days , nor on things here below ; but 't is on jesus christ alone , from whence all help doth flow : 3 and like a helmet 't is we find that doth preserve the head ; hope stays on thee , always our mind , when we are hard bested ; 4 and as a helmet fearless makes a souldier in the field ; so hope of glory makes us all resolve we ne're will yield 5 to satan , nor to other foes , when we with them do meet ; nor need we fear their cruel blows , if we have this helmet , 6 since we compleatly armed are , even from head to foot , ●ur head-piece makes us to appear both fierce and very stout . 7 this helmet will us never sail if that we have it on ; ●he soul it is , it doth preserve till all our dangers gone . hymn 104. heb. 6. 19. which hope we have as the anchor of the soul. 1 this world 's a sea , our soul 's a ship with raging tempest tost ; and if she should her anchor slip , she doubtless will be lost . 2 thou , lord , our skilful pilot art , thou know'st all rocks and sands ; our seamen are our faculties , which must do thy commands . 3 faith like a cable doth appear , hope is our anchor sure ; and if right cast , we need not fear we shall each storm endure . 4 repentance like a bucket is to pump the water out ; for leaky is our ship , alas , which makes us look about . 5 thy graces are our blessed fraight , and heaven is our port ; thy spirit , lord , must fill our sails if e're we bid fair for 't . the second part. 1 lord , still the seas , alas , they swell , and very tempestuous are ; our compass is thy holy word , by that 't is we must steer . 2 lord , thou hast power o're the seas , let us not calmed be ; and when the waves do roar and swell , let 's cast our hope in thee . , 3 which like an anchor doth take hold with that within the veil ; and if right cast , we may be bold , our courage shall not fail . 4 we for our anchor have a rock that is most firm and sure , and thou wilt us , lord , ne're deceive , but will our souls secure . 5 let hope be fixt on christ our lord , and on thy covenant ; thy promises also afford relief to ev'ry saint . 6 christ's death and resurrection too our hope is grounded on ; if thus we cast our anchor do , we safe are ev'ry one . hymn 105. cant. 8. 6. love is strong as death , jealousie as cruel as the grave , the coals thereof are , as coals of fire , &c. 1 o set thine image on my heart ! o seal it on my arm ! for love , like death , doth cast its dart , and jealousie is warm . 2 't is like the grave , whose keen desire nothing can satisfie ; the coals thereof ate coals of fire that flame most vehemently . 3 waters can't quench love's flames , nor floods the same can ever drown ; if some for love would give his goods , despis'd is such an one . 4 lord , bear our name upon thy breast , engrave it on thy heart , there let it be so sure possest it thence may ne're depart ; 5 for love we find is very strong , it wounds unto the quick ; thy presence , lord , supports our souls , thy absence makes us sick . 6 shouldst thou but seemingly disdain our souls that are engag'd , like fire it would put us to pain , whose grief 's not soon asswag'd . the second part. 1 o love us then , or else we die ; is it not thee we crave ? if thou thy love shouldst once deny , we soon should find a grave . 2 death conquers all , and all submit unto his pale command ; so love brings all unto its seet who are therewith inflam'd . 3 the grave is never satisfy'd , no more , alas , can he who having tasted of thy love , till he enjoyeth thee . 4 but death destroys and also kills , but love doth make alive ; it kills our sin , and we thereby do presently revive : 5 but if the object be deny'd the heart is set upon , we never can be satisfy'd until our life is gone . 6 love so doth flame , and jealousie so burns the heart and eyes ; the soul must be embrac'd by thee , or be love's sacrifice . 7 whole seas of trouble cannot quench love 's everlasting flame ; let what will come where true love is , that soul is still the same . hymn 106. col. 2. 12. buried with him in baptism . 1 lord , are we dead ? dead unto sin ? then buried let us be ; let sin be cover'd , the old man be slain , o lord , by thee . 2 we have baptized been , o lord , as such who were all dead , to shew that thou didst lye i' th' grave , we all were buried 3 under the water , whereby we do in a figure see , that as we shew'd how we are dead , so raised are with thee . 4 none buried are till dead they be , those who baptized are ought to be dead to ev'ry sin , to self , and all things here . 5 those who are buried , covered are all over in the earth ; in baptism the self-same thing must plain be holden forth : 6 or else it answers not the end of christ , who did ordain that glorious rite , if not so done , they do the same prophane . hymn 107. heb. 6. 1 , 2. not laying again the foundation of repentance from dead works , and of faith towards god , ver . 1. of the doctrine of baptism , and laying on of hands , &c. ver . 2. 1 repentance , when wrought in the soul , and faith for to believe , then such on jesus christ rely , and truly him receive 2 as their dread lord and sovereign him always to obey , and in all things o're them to reign , and govern night and day . 3 christ's baptism is very sweet , with laying on of hands , our souls are brought to jesus's feet in owning his commands . 4 those ordinances men oppose , and count as carnal things ; we have clos'd with , and tell to those , from them great comfort springs . 5 thee , holy lord , we must obey , though men reproach us still ; yet let us do what thou dost say , and yield unto thy will ; 6 and still alone on thee rely , and not on what-we do ; in point of trust we fly to thee , and let our own works go ; 7 and though in minding thy sweet truth men do us vilifie , yet we resolve , lord , in thy strength , to own them till we die . the second part. 1 o lord , let us not turn our back on thee whom we do love ; for we do know we shall not lack thy presence from above ; 2 for thou hast promis'd to the end to us that will be near , and be to us a faithful friend , which makes us not to fear 3 whatever men or devils do in secret place design ; for soon canst thou them overthrow , and help all souls of thine . 4 the resurrection of the dead we constantly maintain , when all those who lye buried shall rise to life again ; 5 and that the judgment-day will come , when christ upon the throne shall pass a black eternal doom upon each wicked one : 6 but all his saints then joyfully with bowels he 'll embrace , and crowns to all eternity upon their heads he 'll place ; 7 and in the kingdom shall they reign prepared long before , and also shall with christ remain in bliss for evermore . hymn 108. 1 cor. 5. 7. for christ our passover is sacrificed for us . 1 o blessed lamb of god , shall i forget that love of thine ! thy life , o lord , thou didst give up to save this soul of mine . 2 most harmless lamb , and innocent , when come to a ripe age , ah! then didst thou thy life give up god's anger to asswage . 3 thy blood is sprinkled on our doors , or rather on our hearts , to shew god hath our sins pass'd o're , and mercies he imparts . 5 the lamb it was roasted with fire , thou didst god's wrath sustain ; and on thee we by faith do feed , and life thereby obtain . 5 the lamb was eat with bitter herbs , so let us see our sin , and find it bitter unto us , it so to thee has been ; 6 and so let us thy praises sing whilst thus we feast with thee , and with one heart exalt our king in all sincerity . part vi. containing divers sacred hymns , setting forth the nature , work , office , and excellencies of the holy angels , and the spirit or soul of man. hymn 109. dan. 4. 17. this matter is by the decree of the watchers . the holy angels have a charge to watch continually ; they do not sleep , but evermore have us in their sweet eye . 2 they have a charge to keep us here , and compass us about , and warning give oft-times also when trouble 's breaking out . 3 watch-men are useful in the night , they dangers do prevent ; so angels useful are to those unto whom they are sent . 4 was not elisha safe whilst he was compassed quite round with these blest chariots and horsemen who did his foes confound ? 5 o what are we , most holy god , that thou shouldst take such care of us who so unworthy be , and sinful creatures are ! the second part. 1 behold the angels of the lord do encompass round about all them that fear him , for their guard , to keep all dangers out ; 2 for he hath giv'n his angels charge to keep thee day by day , that thou mayst walk abroad at large with safety in thy way ; 3 for they this charge must execute , and bear thee in their arms , lest ever thou shouldst dash thy feet against a stone for harm ; 4 for are they not all ministers sent forth for ministration in their behalf , that shall be heirs of god's assur'd salvation ? 5 ye saints , behold the love of god , and sing his praises forth ; no wicked prince has such a guard as th' meanest saint on earth . hymn 110. job 38. 7. when the morning-stars sang together , &c. how glorious are the morning-stars ! how doth their glory shine ! angels most glorious creatures are , yea , holy and divine : they sang together at the first jehovah's glorious praise , and we of them also learn must to sing to god always . ; nay , with united voices sing in consort with much joy , ●ince christ has overcome our foes , who would our souls destroy : 4 and did they not a second time sing unto god on high , when jesus christ our lord was born ? and yet shall saints deny 5 this is our work ? no , no , it doth sharply indeed reprove such who would rob the holy god of that which he doth love . 6 it is his due , and it belongs to him as his just right ; his praise to celebrate in songs is lovely in his sight . psalm 89. 7 thy mercies , lord , then we will sing thy truth to all proclaim ; the heav'nly angels sacred choir shall celebrate the same . 8 these never with the lord dispute , nor his commands contest , but give attendance at his throne , with awful fear possess'd . hymn 111. job 38. 8. and all the sons of god shouted for joy . 1 sons in their father do rejoyce , whose off-spring all they be , and hence the angels lift their voice in songs , lord , unto thee , 2 by whom they all created were , and on whom they attend , and from whom all their dignity doth unto them descend : 3 they cloathed are like unto sons with might and glorious power , and serve the lord most willingly , with greatest zeal each hour : 4 one part of their sweet work 's to sing to god melodiously , and we by them also are taught to sing continually . 5 then as god's will is done by them , let us do it on earth ; like flames of fire let us be , and sing god's praises forth . hymn 112. gen. 32. 1. this is god's host , &c. 1 the glorious god , the lord above , hath a most mighty host , who have a prince their general , of whom they daily boast : 2 christ is their head , he 's head of all princ'palities and powrs , and these do keep and save the saints from him that souls devours . 3 this mighty host and army 's rais'd under their prince to fight , and one of them hath thousands slain of rebels in a night . 4 this host sometimes does suddenly vile sinners so invade by plague and famine , and by war , that all are soon dismaid . 5 they slaughtering weapons have each one and execution do ; and as commission they receive , they save , or do o'nethrow . hymn 113. ezek 1. 6 , 10. and every one had four faces , the face of a man , of a lion , of an oxe , and of an eagle . 1 the face of a man has majesty , and shews a soul doth dwell in him that hath rare faculties , in knowledge doth excell : 2 so angels look with awful frowns when they in wrath appear , and are endu'd with wisdom great beyond what mortals are . 3 th' face of a man also denotes what beauty is in them , who are most glorious in themselves , and so in our esteem . 4 face of a lion shews their strength , a lion is so strong that he will turn away from none , nor fears he any wrong . 5 face of an oxe may signifie how painful they all be , and any service patiently perform , o lord , for thee . 6 an eagle hath a piercing eye , and swift she is in flight ; the angels do god's face behold , and fly with greatest might . hymn 114. psal. 104. 4. he maketh his angels spirits , and his ministers a flaming fire . 1 angels as swift as air , as bright as flames , with quick obedience move , to publish and effect below that charge given to them above . 2 as fire burns and doth consume , so th' seraphims signifie a burning to shew what zeal's in them who do attend on god most high : 3 and also how with flaming zeal , when they from god commission have , they do break forth at his dread word to kill his foes , his saints to save . 4 let wicked ones amazed stand , who can escape a flaming fire ; let saints also do god's command with zeal , like to the heavenly quire : 5 and let them learn likewise from hence what comfort this to them may bring ; these angels come for your defence swift , like to flames , or eagles wings . hymn 115. zach. 1. 8. behold a man upon a red horse , and behind him were red horses , speckled , and white . 1 a horse is strong , and nothing fears , and swift they are to run , angels are cloath'd with mighty strength , and fly like to the sun. 2 horses and chariots of fire do shew how fierce and agil the glorious angels are always in doing of god's will. 3 by horses red thou dost , lord shew those dreadful slaughters they do make of men , when thou bids them * go forth with swords and slay . 4 by speckled horses thou mak'st known a mixed dispensation , when mercy mingled is with wrath in any sinful nation . 5 the white horses notes that sweet peace which thou at last will send ; for wars on earth thou wilt make cease before the world end : 6 and that in christ's dread government he angels oft doth use ; and they are often also sent to shew what next ensues . hymn 116. prov. 20. 27. the spirit of a man is the candle of the lord , &c. 1 once was our candle lighted , lord , and did most clearly burn ; but soon did satan blow it out , and we were all undone : 2 left in the darkness of the night , and were bewilder'd so , that we for want of thy sweet light knew not which way to go . 3 o let our candle lighted be ! o light it once again , and by it search to find out sin which may in us remain . 4 't is thou must light our candle , lord , with th' fire of thy grace ; o let it burn and ne're go out till we have run our race ; 5 that in thy sight we may see light , and thereby may rejoyce , and sing thy praises day and night with heart and chearful voice . hymn 117. rom. 9. 1. my conscience bearing witness in the holy ghost , &c. 1 conscience a witness is , o lord , of all we do and say , and such who sin against their light , he will the matter lay 2 before the soul , because he knows the thoughts of each man's heart , and never will be brib'd by them , nor from his charge depart . 3 how careful should each person be they do not him offend ; for if god's word doth side with him , it will appear i' th' end ; 4 the soul as guilty will be found , and cast too shall such be , and by the judge condemn'd also to all eternity ; 5 then wo to such who treach'rously their conscience do abuse , or stifle him whom god thinks good in this great case to use 6 ev'n as a witness for himself in ev'ry man 's own heart , to evidence to matter of fact , and judgment to impart , 7 as god's true witness , for to clear him who would judge aright , and make it also to appear so in each man 's own sight . the second part. 1 then look to it , ye sinners , who your conscience stifle now ; for he against you will be call'd one day , and make you bow ; 2 and though you think to silence him , so that he cannot speak , yet in the judgment-day he 'll rouse , and make your hearts to ake . 3 if you live not up to your light , then fear what will ensue ; for when he doth receive more sight , he quickly will renew 4 his dread commission from the lord , and you condemn'd shall be ; if he accuses by god's word , no help there is for thee , 5 unless thou dost leave off thy sin , to end the bitter strife , he 'll make thee quickly to cry out , as weary of thy life . 6 but o how happy is the man that conscience by god's word doth quite discharge from guilt of sin in sight of the bless'd lord ! 7 from this great witness none can fly , he will also appear at the last day , and will accuse , or otherwise will clear . hymn 118. the third part. sing this as the hundredth psalm . 1 if conscience is become my friend , and chearfully doth speak to me , and i do to his motions bend , no matter though i hated be : 2 no matter 't is who doth revile , if conscience doth his witness bear for us , and doth upon us smile , most easie will all things appear . 3 if conscience now doth give us rest , and from all burthens sets us free , again we would not be opprest in the old bonds of misery , 4 for kingdoms , nor for crowns of gold , such inward joy doth he afford , that nothing can the lame unfold , it so aboundeth in the lord. 5 't is conscience which with peecious food doth feed god's saints continually ; its dainties also are so good , all other sweets they do defie . 6 this banquet lasting is also , 't is here they feast both night and day , with all supplies they meet with do , and none their joys can take away . 7 't is conscience which doth chearful make when saints possessed are with grief ; and when they suffer for his sake , he brings them joy and sweet relief . the fourth part. 1 when troubles rise and do encrease , and sinners to the mountains fly , conscience to saints doth speak much peace , and makes them sing when they do die . 2 when others do amazed stand , a place of shelter , lord , have we , and conscience will lend us a hand , that we may hide our selves in thee ; 3 and in safe chambers lock us up whilst all the troubles here shall last , and free us from the bitter cup 'till all the indignation's past . 4 at death , and in the judgment-day , what would men give for such a friend ? all those which do him disobey , they 'll find themselves undone it ' th' end . 5 how will such souls repent too late , and wofully will howl and cry ! but whilst such do condole their sate , our souls shall sing continually 6 in joyful hymns unto our god , who has preserved us from harms , and ever will protect us still from satan's base alluring charms . the end of the sixth part. part vii . containing several sacred hymns , setting forth . the glory of god's church : likewise of afflictions , the day of grace ; and of the four last things , viz. death and judgment , heaven and hell. hymn 119. psal. 87. 3. glorious things are spoken of thee , o city of god. glorious things are spread abroad of sion , far and near , that blessed city of our god , whose beauty is most rare : 2 there is a quiet stream makes glad the city of the lord ; his presence will secure her peace , and timely help afford . 3 her building is of precious-stone , her foundation 's sure ; no jasper ever hath so shone like it , it is so pure . 4 't is god who did this city raise , and he will it repair , that it may be to his high praise , himself also dwells there : 5 it is his dwelling-place below , the palace of our king ; and all great kings shall gifts bestow , to make her glory ring 6 throughout the earth , to such degree shall she her beauty spread ; her glory shall by great and small be much admired . 7 then sing , ye saints , lift up your voice , who do in sion dwell ; what people like unto you are , o happy israel ! hymn 120. isa. 5. 1. now will i sing to my well-beloved a song of my beloved , touching his vineyard , &c. 1 now even will i sing a song to my beloved dear , a song of his own vineyard 't is which he hath planted here . 2 my beloved he a vineyard hath in a most fruitful hill , and he also fenc'd it about with care and greatest skill : 3 he planted it with the choice vine , and built a tower too , where he doth dwell , who is divine , this doth its glory show . 4 a wine-press too he made therein , which wine pours forth amain , of which he doth delight to drink , due glory to obtain . 5 't was to this end he took such pains , and such great cost laid out ; 't was for his praise , and for our good 't was planted without doubt . 6 he gathered also out the stones which did the same annoy , and did preserve it ev'ry day , that none might it destroy . the second part. 1 and then he looked it should bring forth grapes both sweet and good , but ah ! it was a grievous thing if rightly understood , 2 that after all his cost and pains it should wild grapes bring forth , when no vineyard was like to it planted in all the earth . 3 but hark now what the lord doth say , the hedge i 'll take away , and also waste i will it lay to evil beasts of prey ; 4 for what , alas , could he do more for it than he hath done ! and doth it still wild grapes bring forth ? this made his wrath to burn 5 within his breast , and therefore did resolve for to restrain the precious clouds that watered it with sweet and blessed rain : 6 or make his ministers who preach his good and holy word , useless to it , so that they might to it no good afford . 7 o then , ye saints take heed and fear lest you should barren prove ; for if you do , god may from you his presence quite remove : 8 but if that you who are his church bring forth the fruit of grace , he never will deal with you thus , your glory to deface . hymn 121. 1 cor. 10. 15. all baptized into one body . col. 1. 18. he is the head of the body , the church . 1 ev'ry natural body hath a head , and hath but one ; the head , lord , of thy church thou art , thou art her head alone . 2 and all her members joyned be to thee in sacred bonds , and influence they have from thee , in thee her glory stands . 3 〈◊〉 all members of the body are of use unto the whole , so of some use unto thy church is every gracious soul 4 who is a member of the same ; if any rotten are , and past all hope of being heal'd , no being must have there , 5 but off they must be cut with speed , lest worser dangers fall ; for one polluted member may even soon corrupt them all . the second part. 1 wo unto him who shall attempt this body to divide , or make a schism , 't is all one , with piercing of christ's side ; 2 for o the nearness that 's between the body and the head , don't cut christ's veins , remember well what once he suffered . 3 o wound him not again , i say , his body don't annoy ; if it you mangle , he will you for evermore destroy : 4 but see that ev'ry one doth seek to do good to each other , and pity take continually of the poorest brother . 5 o live in love , and see how near you to each other are , and equally your duties do , and nothing do you fear . hymn 122. exod. 3. 2. and the angel of the lord appeared unto him in a flame of fire out of the midst of a bush. 1 thy church , lord , in her self is poor , like to a bramble dry ; 't is , lord , in thee , in thee alone doth all her glory lye . 2 but though a bush , yet in it thou dost dwell for evermore , and therefore she is not consum'd ev'n now as heretosore . 3 this bush long time on fire has been , o 't is a wond'rous sight , though in the fire , yet not burn'd , this may our souls invite : 4 to take a view , as moses did , o why is ▪ this thing so ? alas , thy church is dear to thee , beyond all things below ! 5 o then let all those precious birds who in this bush are hid , sing forth thy praise continually , and none their souls forbid . 6 the time of singing , o 't is come , since the sweet turtle-dove did let us hear , in this our land , his voice from heav'n above . hymn 123. rev. 1. 20. the golden candle-sticks are the seven churches . 1 thy churches , lord , are like unto rich candle-sticks of gold , in whom shines forth that glorious light which sinners do behold . 2 those candlesticks which are so rich are seldom to be found but in the house of a great prince , whose glory is renown'd . 3 this shews the churches of the saints do , lord , belong to thee , who art the glorious king of kings , they useful also be , 4 as candlesticks in a large house , in which the light they place ; and also are for ornament ev'n thus , through thine own grace , 5 are all thy churches here on earth of use , lord , unto thee , and unto others , who likewise thy riches in them see . 6 thy candlesticks then don't remove , but let their light so shine , that all the earth may lighted be into all truths of thine . hymn 124. luk. 12. 32. fear not little flock , &c. 1 thy church is like a flock of sheep , whose number is but small , which thou thy self dost always keep , and wilt preserve them all . 2 thy saints , like sheep , are innocent , most harmless , also meek ; if any of them go astray , 't is thou who dost them seek . 3 thou also dost them feed and lead in pastures flourishing , and hast for them a resting-place , besides the water-spring . 4 they subject are for to get soyl , but thou dost wash them in the fountain of thy precious blood , from ev'ry stain of sin . 5 as sheep are fruitful , so thy church and children are , o lord ; they honour bring to thee , and then to men profit afford . 6 fear not , ye saints , tho' wolves abound , and other beasts of prey ; for christ will keep you safe and sound unto the judgment-day : 7 and you the kingdom shall receive , rejoyce and sing therefore ; keep close to christ , and mind the flock which follow'd him before . hymn 125. job 25. 6. the son of man a worm . 1 ah ! what mean and despis'd things are worms that crawl on earth ! man is a worm , he from earth sprung , from thence were we brought forth . 2 no , beauty in a sorry worm , man's glory that is gone , contemptible is in thy sight , each vile and wicked one . 3 what can a worm do to preserve it self from hurt or wrong , that is in danger by each foot ? so we are all day long . 4 we can't preserve our selves one day , our life is but a blast ; and one small sin , if not purg'd out , may damn the soul at last . 5 then do not pride it in your selves , you to the worms must go ; for all your beauty soon will fly , you must corruption know . hymn 126. job 14. 2. he fleeth also as a shadow , and abideth not . 1 on earth our days will be but few , like as the shadow flies ; or like unto the morning-dew , doth pass when sun doth rise ; 2 so do our days , our months , and years , make haste to fly away , much like the blossom he appears , which quickly doth decay : 3 or like the flower in the spring , whose beauty 's very rare ; and as the birds in summer sing , we may our selves compare . 4 the glory of the flowers fail , the summer ends also ; the birds do then themselves bewail , and know not what to do . 5 the blossom withers soon away , like jonah's gourd 't is gone ; so we sprout up , and shall not stay , our lives will soon be done . hymn 127. rom. 8. 17. if children , then heirs . 1 if we are children of the lord by being born again , then are we also heirs with christ , and with him we shall reign . 2 he that 's an heir to a great king , he is a prince by birth ; and so is each true child of god , the holy scripture saith . 3 the heir shall the inheritance at last possession have , and so shall all believers too the crown at last receive . 4 but as the heir must wait awhile until he comes to age , so must we all with patience wait till we have run our stage . 5 the heir is likely richly cloath'd , whereby it is he 's known ; so all god's saints with holiness are cloathed ev'ry one . 6 the heir , as the birth-right of old , the blessing had always ; so all the saints chief blessings have , and therefore sing god's praise . hymn 128. 1 cor. 9. so run that ye may obtain . 1 he that the prize doth think to have , must take the greatest care to set out timely , must begin before old age draws near . 2 he that would win the prize also , must know what way to run ; and must hold out , not weary be , until the prize he 's won . 3 all weights he must cast off with speed , and temp'rate also be , or else he 'll saint , and never will god's blessed kingdom see . 4 such who do run a race , sometimes have many lookers on ; both men and angels view the saints , and mind how they do run . 5 they who do run an earthly race , run for some earthly thing ; but ev'ry saint that gains the prize , shall crown'd be as a king. 6 o then , ye saints , run you apace in ways of piety ; gird up your loyns , and nothing fear , look up , lift up your eye 7 the prize to see : ah! 't is your own , and when you end your days , you shall receive it , therefore now break forth and sing god's praise . hymn 129. heb. 11. 13. they confessed they were strangers and pilgrims on the earth . 1 lord , we are pilgrims on the earth , as all our fathers were ; for this is not our dwelling-place , no ' biding for us here . 2 as pilgrims go up hill and down , and meet with troubles do ; so , lord , thy saints , while they are here , do many sorrows know . 3 a pilgrim is a stranger in those places where he lyes , and therefore is not taken with those things which he espyes , 4 or doth behold where he doth come : what are these things to me ? saith a poor saint ; i must be gone , i better things do see . 5 a pilgrim loves good company , don't care to go alone ; so do god's saints delight in such who do christ jesus own ; 6 and walk with them in the same way , if that they be sincere , they prize their precious company , they helpful to each are . 7 a pilgrim , when he 's come near home , he greatly doth rejoyce ; o let such saints whose work 's near done , lift up with joy their voice . hymn 130. job 9. 34. let him take his rod from me . 1 lord , if we do thy word transgress , and against thee offend , thou wilt chastise us , more or less , by tryals thou dost send : 2 but thou wilt not thy love remove , thy covenant is sure ; 't is but our souls to try and prove to make us all more pure . 3 fathers , we know , have divers rods , and as the offence may be , they lighter or the heavier strike , and so likewise doth he . 4 't is always for our good we know he puts our souls to grief , and thou great bowels , lord , dost show , and sends us then relief . 5 o then , ye saints , don't think it strange that god his rod doth use , but bear it , and give praise to him , and mark what next ensues . 6 after he hath you try'd , ye shall come forth like pure gold , and in afflictions to you all god will his love unfold . hymn 131. lam. 3. 2. and brought me into darkness . 1 darkness sometimes , lord , doth invade the children of the day ; yet we should , when we want sweet light , our souls upon thee stay . 2 the sun sometimes is hid from us , and then with us 't is night ; so darkness doth upon us seize , when we have lost the sight 3 of thee , o lord , if thou art hid , that we can't see thy face ; o then 't is night , and we bewail our sad and woful case . 5 but though dark clouds do cover us , and we are in the night ; yet will our sun rise up and shine , and we shall have sweet light . 5 but o how sad and comfortless is it i ▪ th' dark to dwell ! but what 's the darkness saints see here , to th' darkness that 's in hell ! 6 then do not mourn , ye gracious souls , your darkness soon will fly , and you shall precious light enjoy unto eternity . hymn 132. isa. 4. 6. a covert from the storm , &c. 1 sad storms and tempests we expect whilst winter-days do last ; and so do saints , whilst they are here , look for a piercing blast . 2 as by some certain signs men know a storm is very near , so do thy saints , o lord , likewise foresee their troubles here ; 3 and therefore should prepare for them by warning thou dost give , and carefully their lives amend , and all more godly live : 4 and also with the greatest care haste to their hiding-place by faith and prayer get into thee ; for whilst they see thy face , 5 and do enjoy thy presence sweet , they nothing need to fear ; but we , alas , through unbelief , astonish'd often are . 6 but let us know , o lord , we pray , that ship can never sink in which the blessed jesus is , whatever we may think . 7 in this also much comfort lyes , thou canst the winds command , and still the seas , and make a calm by thy own mighty hand . hymn 133. psal. 42. 7. all thy floods and waves are gone over me . 1 the floods , o lord , the floods do rise , they roar , and make a noise ; the floods break out and swell a●●in , and do list up their voice . 2 there 's many waters we do see that threaten us full sore ; the wicked rage and swell in wrath , o lord , still more and more . 3 they all conspire with one heart how they may thee withstand ; arise , o lord , and take our part , they are in league and band . 4 the tents of all the edomites , the ishmaelites also , the hagarens and the moabites , with divers others too . 5 gebal with amon , and likewise doth amaleck conspire ; the philistines against thee rise , with them that dwell at tyre . 6 o thou who sits upon the floods to rule and govern all , break forth upon thine enemies , and give them their last fall . hymn 134. the second part. 1 one grief , and then another doth like clouds their waters pour ; the floods of cursed evil men do threaten to devour 2 thy people all : o lord , look down ! rebuke them in thy wrath ! thou art our hope and our defence , o stretch thine arm now forth , 3 and let them know they are but men , and must subject to thee ; what evil they intend to do , let it prevented be ; 4 and we will lift thy name on high , and them we will not fear , if thou wilt , lord , our sins forgive , and for our help appear . hymn 135. heb. 3. 7. to day if you will hear his voice . 1 to day , o hear god's gracious call , o don't the time delay ! the morrow you must not boast of , 't is now whilst 't is to day . 2 night is no time to do work in , and night will soon be here ; o then repent and leave your sin i to jesus lend your ear. 3 to day , whilst the sweet sun doth shine , o hearken to god's word ! now whilst you have the means of grace , turn ye unto the lord. 4 the morning of your day is gone , nay 't is already noon ; the evening too is coming on , and here it will be soon . 5 your sun begins to draw full low , and quickly will go down ; rouze up and do your work apace , before your day is gone . hymn 136. mat. 12. 20. a bruised reed shall he not break , and smoaking flax shall he not quench . 1 that soul , o lord , in whom's begun the blessed work of grace , tho' he may droop , and broken be , yet shall behold thy face . 2 the feeble and desponding soul that 's like a bruised reed , thou wilt , lord , take pity upon , and soon supply his need . 3 altho' he 's like to smoaking flax , where little fire is seen ; yet he shall see that work go on which shall destroy his sin . 4 grace at the first seems to be small , which makes the soul to doubt , that in him there is none at all , yet thou wilt bring him out of all his fears , and he shall have a glorious victory , and triumph shall in songs of praise to all eternity . hymn 137. 1 cor. 15. 36. thou fool , that which thou sowest is not quickned , unless it die . 1 like as the seed which men do sow some time lyes in the earth ; and then it sprouts , and we all see a resurrection hath . 2 and as the seed , unless it die , it is not quickened ; so we first die , and afterwards are raised from the dead . 3 death doth approach , all men must die , and turn unto the dust ; the grave that is the house for all , and thither go we must . 4 uncertain is the time of death , 't is certain all must die ; and certain 't is when death doth come , comes in eternity . 5 no mortal can himself deliver from th' power of the grave ; and as we die , so we are sure another life to have . the second part. 1 the resurrection-day will come , when we shall rise again ; remember well the day of doom , and where you must remain ; 2 for if in sin at last you die , to hell you shall be cast ; but if in christ you fall asleep , your happiness will last 3 for evermore ; you shall then be with christ and holy men , where you shall with the angels sing all praise to god , amen . 4 blessed are they who in the lord at last do come to die ; for as all such from labour rest , so shall assuredly 5 at the great day , when christ appears , appear in glory bright , and in god's kingdom shall henceforth shine like the morning light . 6 then do not mourn for such who die in christ their dearest friend ; their gain is great , of all their grief there is a final end . hymn 138. 1 thess. 4. 14. them that sleep in jesus , will god bring with him . 1 death is a sleep , it is a rest from all our labour here , and to the saints it is the best , and so it will appear 2 they fall asleep in a sweet place , they sleep in jesus do ; they union have with him through grace , which death can't overthrow . 3 death can't dissolve that blessed knot , that union doth remain , and unto jesus christ do go , death unto saints is gain . 4 but though the sinner falls asleep , his sleep is troublesome ; his spirits shall no rest receive till the last day doth come ; 5 but under wrath and dreadful ire his spirit then shall lye ; when death dos come , he feels hell-fire , he sleeps in misery . 6 't is but one part that taketh rest , that sleep too soon will o're , when god will on body and soul eternal vengeance pour . hymn 139. phil. 1. 13. having a desire to depart and be with christ , &c. 1 depart from what ? and whither go ? but why art in such haste ? o 't is because thou well didst know how sweet christ's love doth taste . 2 depart from earth , and go to heav'n , from saints that dwell below , to them to whom bless'd crowns are given , who do no sorrow know . 3 depart from sin and suffering , to go to lasting bliss ; from being poor , to be a king ! what change is there like this ? 4 but yet thou must wait till the time that god prefixed hath ; and then thou shalt depart in peace , and have the end of faith. 5 o happy man , thou art the lord's , let death come when it will : and he thy precious soul at last will with his glory fill . hymn 140. psal. 49. 14. and the righteous shall have dominion over them in the morning . 1 the morning comes when night is gone , the night is now far spent ; the resurrection day comes on , when jesus shall be sent 2 to call the dead out of their graves , that is the morning sure which will not have another night , that day will last for ever . 3 thy sun will rise , and ne're go down ' and then thou shalt awake out of thy bed , and have a crown that will thee happy make . 4 thou wast of no esteem on earth , but a poor underlin ; but shalt at last dominion have when that day doth begin . 5 it will a morning be in which no clouds shall more appear ; thy sun shall rise , and shine he shall beyond all shinings here . 6 o wait , ye ▪ saints , then for the morn ! look up , it is ev'n day ! break forth and sing all saints of god , who dwell in house of clay : 7 your day doth hasten on apace , look up , lift up your eyes , the morning comes when you shall rule o're all your enemies . hymn 141. rev. 20. 12. and i saw the dead , small and great , stand before god , and the books were opened , &c. 1 hark how the mighty trumpet sounds , the judge is on the throne ! now joy to saints shall much abound , but hark how sinners groan ! 2 now , now the books shall opened be , the judgment-day is come ; and christ will judge impartially , and sinners shall be dumb ; 3 nothing to say : ah! no excuse ● all silent , all are mute , and shall the sentence now receive , which wrath will execute . 4 rejoyce , ye saints , for christ will say , o come who are blessed ! ye blessed of my father , now with joy lift up your head , 5 and take the kingdom long prepar'd for you : but ah ! alas ! the wicked then will houl and cry to see their woful case . hymn 142. of heaven . 2 tim. 4. 8. henceforth there is laid up for me a crown of righteousness , &c. 1 no sooner shall the judgment end , but saints shall crowned be , and shine they shall in glorious robes unto eternity . 2 then shall we see the blessed one who crowned was with thorns , who shed for us his precious blood , whose heart was broke with scorns : 3 him whom our souls so dearly love , we all shall shortly see with open face , and shall above with him for ever be . 4 that man that here met with disgrace , we there shall see so bright , that angels can't behold his face for its exceeding light . 5 what gladness will possess our heart when we shall see these things ! for light and life in ev'ry part will rise like lasting springs . 6 next unto christ we shall behold saints souls in glory shine , whose bodies shall be made like his , all glorious , all divine . hymn 143. the second part. 1 each saint shall then shine more or less in crowns excelling gold , triumph they shall in heavenly bliss amazing to behold ; and each of them in majesty shall represent a king ; yea , angel-like for dignity , and shall with cherubs sing : 3 immortal are they ev'ry one , and shine like to the sun ; their glory also shall abide , their day shall ne're be done : 4 their bodies which sometimes were torn , and bones that broken were , for jesus's sake he will adorn with health and glory fair . 5 they shall also with angels then joyn in sweet harmony , to sing and celebrate god's praise unto eternity . 6 this we shall hear , this we shall see , while raptured in bliss , when we with blessed jesus be ; what happiness like this ? hymn 144. the third part. 1 our friends that lived godly here shall there he found again ; ah! we shall meet , and then we shall together all remain . 2 this is the place , this is the state of all that are sincere , which men nor angels can relate , so great 's the glory there . 3 grace here doth tune our hearts and tongues for heav'nly harmony , that sing we may with angels all unto eternity . 4 here run the chrystal streams of life quite thorough all our veins ; grace doth our souls to god unite , like glorious golden chains : we here are made both fit and meet for that inheritance , 5 where we shall reign triumphantly , and have preheminence . 6 now that which sweetens all is this , our glory will remain ; no end will there be of our bliss , when we begin to raign . 7 in hopes of that high glory then break forth , ye saints , and sing ; and also live unto the praise of your most glorious king. hymn 145. of hell. mark 9. 46. where the worm dieth not , and the fire is not quenched . 1 when saints shall glorified be , the sinners pangs excell ; when saints shall all in heaven sing , sinners shall houl in hell. 2 the foolish sinner little thinks what sorrows will abound within himself , when on the brink of tophet he is found . 3 hell is , alas , beyond all thought so frightful , and forlorn ; no mortal creature can relate the pangs that there are born . 4 god will exclude them evermore from his most blessed face : and them involve in misery , in shame , and in disgrace . 5 god is the fountain of all good , of life , of light and peace ; they then must needs be wretched all who are depriv'd of these . 6 unto a dreadful burning lake all on a fiery flame hell is compared ; wo to them who once do feel the same . hymn 146. the second part. 1 no light , but darkness there doth dwell ! no peace , but horror strange : ah! they who once do come to hell , will find a dismal ch●nge ; 2 a fiery lake , a furnace hot , a burning oven too it is compared in god's word , and thither sinners go . 3 and further , god to shew their state who in their sins do die , compares it to burning brimstone , to shew their misery . 4 and as a stinking steam and smoak of brimstone bad does smell , and blinds the eyes , and stomach choaks , so are the pangs of hell. 5 to see a sea of brimstone burn , would it you not affright ? but they whom god to hell doth turn , are in a worser plight . 6 this burning cannot quenched be , no , not with tears of blood ; no mournful groans in misery will there do any good . 7 o damned sinners see your fate , the day of grace is done ; repentance now is much too late , all mercy 's fled and gone . the second part. 1 pet. 3. 19. the spirits in prison . 1 hell also , in another place , is call'd a prison too ; and all to shew the woful case of such sin doth undo : 2 which prison , with its lock and barrs of god's lasting decree , will hold them fast ; o how this marrs all thoughts of being free . 3 out of these brazen barrs may they the saints in glory see ; but this will not their grief allay , but to them torment be . 4 those chains that darkness on them hangs , still ratling in their ears , creates within them heavy pangs , and still augments their tears . 6 thus hopeless of all remedy , they dyingly do sink into the jaws of misery , and seas of sorrows drink ; 6 for being fill'd on every fide with helplesness and grief , headlong into despair they slide , bereft of all relief . the third part. hell a bottomless pit. 1 and hell also is call'd a pit , prepar'd for those that die the second death , a term most fit to shew their misery . 2 a pit that 's bottomless is this , a gulph of grief and woe , a dungeon which they cannot miss , that will them quite undo . 3 thus without stay they always sink , thus fainting till they fail ; despair they up like water drink , these prisoners have no bail. 4 here meets them now that worm that gnaws , and plucks their bowels out ; the pit too on them shuts her jaws , this dreadful is no doubt . 5 this ghastly worm is guilt of sin , which on their conscience feeds , with vipers teeth both sharp and keen , whereat it sorely bleeds . 6 this worm is sed by memory , which strictly brings to mind all things done in their body here , as we in scripture find . 7 their conscience is the slaughter-shop , there hangs the axe and knife ; 't is there the worm doth them torment , with most egregious strife . 8 they sooner may drink up the sea than shake off these their fears , or make another in one day as big with brinish tears . 9 they sooner may the stars account than loose their dismal bands , or tell the number of their hairs , or number of the sands 10 of the sea-shore , as see the end ▪ of their sad misery ; o sinners fear and tremble all ! think on eternity . the end of the seventh part. part viii . sacred hymns of praise , on several occasions : as they have been sung in several congregations ▪ hymn 147. sin laid upon christ. 1 lo , christ hath suffer'd for us all when enemies we were , therefore we will thy name extoll , whose love did thus appear ; 2 for we like sheep have gone astray , and ready were to fall ; and god hath lain the load on thee , to give rest to us all . 3 thy precious praises therefore , lord , sincerely let us sing , and laud thy name with one accord , o god and heavenly king ; 4 for all thy loving-kindness , lord , and for thy truth divine ; for thou hast made thy holy word o're all thy name to shine . 5 help us to praise thee , and to live wholly alone to thee , and not forget from whence doth come our present liberty . 6 o shine upon thy church always , and bless our joynt-endeavour ; and prosper thou our handy-work now and the same for ever . hymn 148. to be sung after the lord's supper . the good physician . 1 thy love , o lord , was very great to such vile ones as we ; our hearts were once dead as a stone , but now they quickned be . 2 slight balm may heal a slighter sore , but there 's no med'cine good which can to life our souls restore , but the physician 's blood. 3 lord jesus when we thee espy , though life is almost gone , we see by faith we shall not die , all praise to thee alone 4 who hast pour'd in sweet oyl and wine to heal each wounded heart ; o thou wilt heal all souls of thine , who for their sakes didst smart . 5 we therefore will unto thee sing , and thee always adore ; to him from whom all blessings spring be praise for evermore . hymn 149. a hymn of praise after the lord's supper . the banqueting-house . 1 halleluja let us sing aloud , salvation , glory , fame , be given to the lord our god , o glorifie his name , 2 who loved us , and sent his son for our eternal good , to wash away our scarlet sins in his most precious blood. 3 into the house of banqueting he brings us to be fed , love is the banner flourishing vvith honour o're our head . 4 beneath his shadow we are plac'd vvith joy and true content ; his fruit is sweet unto our taste , his vvord and sacrament . 5 o draw me my dear saviour then vvith thy strong cords of love , and we will all run after thee as fast as we can move : 6 and in thy name , o lord , we 'll trust , for that 's a tower strong , whither the righteous oft doth fly for shelter all day long . hymn 150. divine wrath. 1 the day doth come , and burn it will like to an oven hot ; and all the proud shall be fuel who have the lord forgot : 2 nay it begins now to break forth , and will burn more and more ; on all the wicked of the earth god will his vengeance pour . 3 evil shall slay the wicked man for sin which he hath wrought ; and such who hate god's faithful ones , shall quickly come to nought . 4 but all who do fear thee , o lord , thou wilt keep safe and sound ; and such who put their trust in thee , thou never wilt confound , 5 but save them in the day of wrath , the which is very nigh , when all the wicked of the earth in direful flames shall lye . hymn 151. a hymn of praise after the sacrament . the bread of life . 1 with precious food , lord , we are fed , which we have cause to prize ; our table is most richly spread with choice varieties . 2 the harmless lamb most innocent for us is ready slain , and we as guests are hither sent to feed on him again . 3 but o what love and grace is here ! when we were hungry , christ's body , lord , thou didst prepare that for us he might die ; 4 for nothing but his flesh and blood could our poor souls sustain ; therefore , o lord , thou didst cry forth , o let my lamb be slain . 5 o let his precious blood run out , for to them it i 'll give , or else they 'll perish without doubt ; 't is do●●● come , eat , and live ! 6 eat , eat , o friends , on what is good , and drink abundantly ; the best of heav'n is your food , no fatness i deny . 7 o lord , thy love is very sweet , and we therefore do cry , o feed us with this precious food untill we come to die . 8 and we will sing thy praises , lord , even both rich and poor ; and to the blessed lamb we 'll sing praises for evermore . hymn 152. a hymn of praise after the lord ▪ supper . saints die with christ. 1 ali glory unto christ the lord , 't is thy immortal fame vve will sing forth with one accord , and glorifie thy name . 2 o blessed god , thou art all love , no minute 'scapes thy breast , but brings a favour from above , in that sweet love we rest . 3 lord , didst thou die , and do we live ? hath not grief slain us yet ? vocuhsafe to us thy grace to give , to live as it is meet . 4 did thy most precious love to me make thee to leave thy throne , and mount the stage of infamy ? and shalt thou die alone ? 5 lord , let me die unto sin , that death , o let me see ; be thou the death of sin , o lord , vvhich was death unto thee ; 6 and as all fulness is in thee , o then we pray pour in , for we are empty thou dost know , except it be of sin . 7 and since thou hast , o holy one , a salve for ev'ry sore ▪ let us rejoyce and praise thy name now and for evermore . hymn 153. luke 13. 10. joy in heaven when sinners repent . 1 lord , is there joy in heav'n above ▪ vvhen sinners turn to thee ? let this our souls affections move , to long till it we see . 2 vvhat cause of joy then hath that heart vvho with repenting tears unfeignedly cleaves unto thee , and to thy ways adheres . ! 3 shall holy angels , lord , rejoyce in our sweet happiness , when all the good is unto us , to them not more nor less ? 4 in this they act , lord , like to thee , who for our only good vvas sacrificed on the tree , to wash us in thy blood : 5 and shall not we now learn of thee to seek the good of others ? and with one heart strive to impart all comfort to our brothers ? 6 rejoyce with them that do rejoyce , this duty let us love ; and then thy vvill we shall fulfill as angels do above . 7 but what a low and carnal heart hath he , whoe're he he , vvho being full , will not impart to those in misery ! 8 to pity , and not to relieve , doth certainly declare such never did god's grace receive in truth , nor are sincere . 9 acknowledg how you have transgress'd against the lord your god , and let it be with grief confess'd what by-paths you have trod ; 10 for if we do our sins confess , faithful and just is he , from sin and all unrighteousness to cleanse and set us free . hymn 154. sung after sermon . psal. 31. 19. great goodness laid up , and wrought out . 1 great goodness thou , o lord , hast wrought who can of it conceive ? and those thou dost regenerate , 't is they do it receive : 2 't is they who are delivered from that forlorn estate they once were in when they lay dead under thy fearful hate . 3 't is they whose souls united be unto thy self , o lord ; and have communion too with thee , and prize thy blessed word . 4 they are alive , and love thee dear , thy image also they do in their souls most clearly bear , and taste of thee each day . 5 they of christ's blood and merits shall for certain have a part ; and though they sin , they cannot fall from thee , lord , in their heart . 6 their souls shall live eternally , they sing thy praise therefore ; this work being wrought in our souls , we 'll sing for evermore . hymn 155. a hymn of praise after the sacrament . a feast of fat things . 1 lord , thou our bless'd physician art , who for our souls didst die ; thou dost thy precious blood impart , our souls to purifie . 2 when sin and sickness did appear , and nought could do us good , a med'cine then thou didst prepare , to heal us with thy blood. 3 thou art , o lord , our glorious sun , light , heat and life 's from thee ; and thou upon our souls has shone , by which we quickned be . 4 a banquet rich thou dost provide , a table of fat things ; to feast our souls , o let us eat and drink of thy own springs . 5 the feast is thine , of thine own cost , the lamb is of thy fold ; it is the best in all the flock , more precious far than gold. 6 no spot in him was ever found , no blemish , but all pure ; yet for us he had many wounds , thy wrath he did endure . 7 he drank the bitter of the cup , that no wrath might remain , that we might drink in draughts of love , and come to life again , 8 and spend our days upon the earth in joy , through thy sweet spirit , until we come thy glory great in heaven to inherit . hymn 156. psal. 31. 19. goodness wrought . 1 how great is thy sweet goodness , lord , vvhich for us thou hast wrought by jesus christ , our dearest friend , vvho our dear souls hath bought ; 2 that so we might that goodness have , his life he did lay down , our souls from death and hell to save , and us with glory crown . 3 and as for us , christ wrought it out , so in us we do see the spirit works without all doubt , that we convinc'd might be : 4 and so doth cause us for to feel what unto sin is due , the weight of which would make us reel , and vengeance soon ensue . 5 but 't is to heal that he doth wound the soul , and makes it cry ; and then with speed he doth make haste a plaister to apply . 6 none but thy spirit can convince , and us for grace prepare ; and we , o lord , may see from hence how helpless once we were . 7 to god the father , and the son , and holy ghost therefore , be blessing , honour , and renown , now and for evermore . hymn 157. sung after sermon . rom. 1. 6. the gospel the power of god. 1 we of thy gospel holy , lord , are not asham'd to own ; because thy glory shines therein , and power is made known . 2 thy gospel is the means whereby we , lord , came to believe , and in it does great riches lye , vvhich we by faith receive . 3 thy grace in it does glorious shine , and by thy spirit we are wrought upon , and so made thine , and union have with thee . 4 vvhat cause have we therefore to sing that we thy gospel have , and praise our god and heav'nly king , vvho strives our souls to save ! 5 our enemies the light do hate , and fain wou'd once again suppress the gospel , as or late ; o 't is their bitter pain 6 to see how light and truth breaks out , but this is , lord , our joy ; arise and put them to the rout who would thy truth destroy : 7 and we thy praises will sing forth , and laud thy name therefore ; o let thy word shine through the earth now and for evermore . hymn 158. the joyful sound . 1 who hath or doth , o lord , believe th● report which thou hast given ? many will hear , ●but few receive th● joyful news from heaven . 2 the joyful sound that 's spread abroad there 's few which it do mind ; for though they have it often heard , yet not with hearts inclin'd 3 to that which is most truly good they have no mind at all but contrar'wise despise thy word , and do contemn thy call : 4 but unto some thou dost make known thy glorious power divine ; and these are they that thou dost own , and callest also thine . 5 they do believe , and also fear ; they love and do obey : they cleave to thee , and are sincere , and follow thee alway . 6 and them dost thou with blessings crown , they sing to thee therefore ; and hence it is thou dost them own , and wilt for evermore . hymn 159. psal. 23. 3. the sinners soul restored . 1 't is thou , o lord , who dost restore our souls which went astray , and had been lost for evermore hadst thou not found a way 2 for to recover us again , by sending of thy son ; under thy wrath we should have lain , and ever been undone . 3 our sin and sickness was so sore , nothing could do us good ; nor life unto our souls restore , but the physicians blood. 4 our case was sad , woful indeed , if it we did but know ; thou therefore sentst thy son to bleed , such bowels didst thou show , 5 that he for us , and in our stead thy dreadful wrath did bear , that of his flesh our souls might seed , lost strength for to repair . 6 therefore we sing , lord , unto thee , and well indeed may they who by thy grace now quickned be , and set in the right way 7 unto eternal happiness , whose souls thou dost restore ; they all praise thee , lord , more or less , and shall for evermore . hymn 160. the godly man's soul restored . 1 a godly man may greatly fall , but thou , lord , wilt restore his soul again , and so he shall stand faster than before . 2 he under sin long shall not lye before he doth revive ; and whilst he 's down , his soul doth cry , and greatly does he strive 3 against all sin , and it does hate , and fain would he get clear of every sin and evil thing , to shew he is sincere . 4 but wicked men do make a trade of sinning ev'ry day , their hearts are carnal , and so hard , sins motions they obey ; 5 and in them also it doth reign , and they in it delight ; hence under wrath they do remain , being odious in thy sight . 6 all praise to god , the lord above , we find it otherwise , that sin we hate , and thee do love , and thy sweet favour prize . 7 good men cannot contented be , unless restor'd again , and thy most precious sace do see , and pardon do obtain . 8 all glory to thy gracious name we give to thee therefore . and do resolve for to proclaim thy praise for evermore . hymn 161. psal. 23. 3. the glorious restauration of the soul. 1 the restoration of the soul it is the work alone of thy own grace , o god most high , which to us is made known . 2 thy wisdom and thy power divine , and mercy infinite , in equal glory , lord , doth shine hereby in all mens sight . 3 if thou hadst not stretch'd out thy hand our souls thus to restore , we must have lain in satan's band , o lord , for evermore . 4 but are our souls restor'd indeed , and rais'd to life again ? and from eternal death so freed , shall never feel that pain ? 5 and shall also preserved be unto eternal bliss ; well may such sing continually , what comfort , lord , like this ! 6 what ground of joy and gladness's here ? we 'll raise thy praise therefore ; for all restored souls shall sing to thee for evermore . the second part. the sinner's misery , and the saints glory . 1 sad was the loss man did sustain by his most dismal fall ; god's image marr'd , his soul deprav'd , and brought into great thrall ; 2 defil'd , wounded , and naked made , and dead in sin did lie ; thus did his glory at once fade through his iniquity . 3 bound in strong bonds in satan's chains his eyes put out also ; he wickedly his god disdains , to him a cursed foe . 4 for in the mind such enmity is there in each vile one , that they resist thee day and night , and bid thee to be gone . 5 but yet such grace didst thou extend to such a filthy foe , as to send christ , thy only son , the devil to o'rethrow , 6 and man redeem with stretch'd out hand , thy image to restore ; and heal his wounds , and make him see who was so blind before . 7 into sweet union with thy self thou ta●●st him once again ; and he in thine own bosom 's laid , th● enmity being slain . 8 from sickness he 's recovered , from bondage quite ser free ▪ he lives again who once was dead , and dearly now loves thee . 9 well may this cause all souls to sing who thus restored be ; for unto them , lord , from hence springs joy to eternity . hymn 163. the precious promises . 1 a happy soul , o lord , is he who union has with thee ; th' promises to him are given , which sweet and precious be . 2 lord , when thou giv'st thy self to us , promises are precious ; but never till we did believe , could we e're find them thus . 3 all praise to god , the lord on high , and to christ who did die to purchase for us blessings store to all eternity . 4 we now therefore , o lord , will sing unto our glorious king , from whence the precious promises of grace to us doe spring . 5 what precious blessings do we see , who interest have in thee ! and shall be happy evermore unto eternity . hymn 164. a hymn of praise after the sacrament . 1 halleluja ! o happy day that ever christ was born ! and happy we that e're we see this everlasting morn . 2 bless'd be the lamb that hither came to be a sacrifice ; 't is by thy blood we have all good , in thee all blessings lyes . 3 our bands to break thou didst them take , and with them thou wast bound ▪ god's cords we burst , thou wast acurst to heal our grievous wound ; 4 for us he dy'd , being crucify'd , sustain'd that cruel death ; wast broke with grief , us'd as a thief , and gave up his sweet breath . 5 his grave was made , and body laid with the rich and unjust ; his honour high despis'd did lye all cover'd up in dust. 6 admirable sight , a love most bright , never the like was seen , that one so high so low should lye , vile wretches to redeem . ●mongst men , what one wou'd e're have gone his son thus to abase , for enemies that him despise , and were in such a case . 8 prais'd be the lord , prais'd be the word and spirit too therefore ; sing praise will we to the bless'd three , now and for evermore . hymn 165. man's impotency . 1 how weak , o lord , is sinful man , o how unable's he to act or do , much less to run , until he 's drawn by thee ! 2 we , lord , have no sufficiency , nor power of our own , to think so much as one good thought , as of our selves alone ; 3 but all our whole sufficiency doth from the lord proceed , who works in us most graciously both the will and the deed . 4 o draw us then our saviour dear with thy strong cords of love , and then will we run after thee as fast as we can move . 5 shall we by thy own sovereign grace these special drawings find ; then shall we run our heavenly race with a sweet raised mind . hymn 166. isa. 55. 1. come ye to the waters . 1 o come , ye thirsty souls , and drink ; o come , do not delay ! is it not time , can any think , with speed to come away ? 2 o precious grace and love divine , lord , we adore thee do , and praise that holy name of thine from whence these waters flow . 3 waters of life , how sweet are they to him that thirsteth sore ! o he esteemeth them each day , and loves them more and more . 4 they who of them do drink shall live , yea , and shall never die ; and all that come , may them receive , thou wilt not one deny . 5 they heal the sick and wounded heart and give sight to the blind ; there 's none shall ever be undone who do these waters find . 6 all praise and glory unto god we have these waters store ; let 's drink of them and let us live , and praise thee evermore . hymn 167. glorious light shining forth . 1 now christ is preached unto us , his glorious name made known ; the morning-star sends forth his light , dark shadows now are gone . 2 the morning of that long'd for day will soon break forth amain , when glory great shall fill the earth , and jesus christ shall reign . 3 't will quickly be that we shall sing a new and pleasant song , and shall exalt poor sions king , for whose sweet day we long . 4 he that his soul pour'd forth to death , and dy'd a sacrifice , will like a lyon quickly rouze , and all his foes surprize . 5 the gracious lamb that hither came for sinners to be slain , is worthy of all glory great , and therefore shall he reign . 6 the song of moses and the lamb redeemed ones shall sing ; o let us on his side be found sincere in ev'ry thing . 7 o happy they who thee have got that suffered on the tree , and count all things as dung and dross when once compar'd to thee . 8 then shall we find peace in our mind when thus we prize thy name ; and fill●d shall we with glory be , whilst others fill'd with shame . hymn 168. the panting soul. 1 one thing , o lord , thy saints desire , and would obtain of thee , within thy temple to enquire , thy beauty there to see ; 2 that there may be our dwelling-place , let us this mercy crave , and all provision of thy grace there daily also have : 3 that to our joy we all may drink of living lasting springs , and also know and the will do of thee the king of kings : 4 and being fed with living bread , may praise thy name therefore ; refresh'd from thee , from thirsting free , may sing for evermore . hymn 169. everlasting rest. 1 to the eternal god above let us loud praise proclaim ; since we have tasted of his love , let 's glorifie his name . 2 a blessed rest he hath in store for all who are upright , where they shall be for evermore in his eternal light . 3 all tears from off our eyes shall then be wiped quite away ; and we shall never mourn agen on that eternal day . 4 o then let 's fear lest we fall short of that sweet resting-place ; for many seem to bid fair ●or't , without one dram of grace . 5 let us truly converted be , and oyl have much in store ; for then through thee enter shall we before thou shut the door : 6 and with joy sing unto our king eternal songs above , and filled all both great and small with thy eternal love. hymn 170. hear , and your souls shall live . 1 thy mercy , lord , is infinite , to call such unto thee , who loathsom are in thy own sight by their iniquity . 2 o then let sinners come with speed , b'ing drawn by pow'r divine ; let them unto thy call give heed , whilst gospel-light does shine . 3 come unto thee , o holy one , and shall our souls then live ! let sinners see they are undone , till christ does them receive . 4 lord , take some sinners by the hand , and save their souls from hell ; and make them bend to thy command , o thou canst them compell 5 to come unto the marriage-feast ; o bring them in to thee , that they may sing thy praises forth to all eternity . hymn 171. what shall we do ? 1 o lord , what shall poor sinners do who dead in sin do lie , and must eternal sorrow know , if in that state they die ? 2 o praised be thy holy name thou hast a way found out to save us from eternal shame , and life to work about . 3 o then shall some this day so hear , that they may life obtain ! let them to jesus christ draw near , and so be born again , 4 or else they will i' th' judgment-day condemned ever be , and on them thou wilt thy wrath pour to all eternity . 5 then quake and tremble every one , and not reject god's call , ●est you at last be all undone , and into hell do fall . 6 o thou art good to us , o lord , in sending christ to die ; if grace thou dost to us afford , we 'll sing continually . the second part. who hath made thee differ , &c. 1 o lord , we praise thy glorious name for distinguishing love ; blessed be god christ hither came to lift us up above . 2 we naturally like others were , even cursed foes to thee ; but thou hast made thy grace appear , whilst others darkness be . 3 thou hast , o lord , the difference made , all is of grace alone ; hence we have cause sweetly to sing to thee the holy one. 4 o shall thy glorious work appear ? lift up thy name on high , that sinners may now ev'ry where to the lord jesus fly . 5 and as for us , let it be seen we all converted be , that so we may thy praises sing to all eternity . hymn 173. if the son make you free , &c. 1 halleluja to thee the lord above , his praises let us sing ; exalt his name continually from whom all blessings spring . 2 who didst behold us when we lay polluted in our sin ; and to wash us found out a way to make us clean agen . 3 we slaves of sin and satan were , and in strong bonds were bound ; and when no other help was there , from thee we help have found . 4 thy son out of thy bosom came our souls for to set free ; all praise unto the son of god , and equal praise to thee , 5 the father of our glorious lord , the god of grace and love , who didst us pity , and afford salvation from above . 6 no freedom , lord , f●● sin is there , but by the son alone who did thy wrath from sinners bear , who were all quite undone . 7 let such who liberty now have , thy praises sing therefore ; for them wilt thou from bondage save , o lord , for evermore . hymn 174. a hymn after a farewell sermon . 1 shine forth , o lord , upon our souls , and let thy showers fall , that so we may be rooted well , and flourish great and small . 2 we have a sweet reviving time , who lately seem'd as dead ; when shall we be as in the prime ? o raise our withered head ! 3 we have had a sore winters day , a pinching time was here ; but shall such weather fly away , and springing times draw near ? 4 we praise thy great and glorious name for seasons we have had , o let us not be put to shame , but in thy self be glad . 5 we now must part , and for a while not see each other here ; so let us walk , that when christ comes , with him we may appear , 6 and sing sweet songs of melody , and joy in god above ; and ravish'd be eternally with his transcendant love. hymn 175. christ knocks at the door . 1 thou , lord , knocks at the sinner's door , desiring to come in , to store their hearts with precious grace , and to destroy their sin . 2 thy love is great , and therefore , lord , dost wait on them we see , who will attend unto thy word , and open unto thee . 3 lord , thou dost knock and call aloud , sinners rouze up with speed ; if you do open unto him , no good thing shall you need . 4 thou dost not come with empty hand to those who do believe ; for they with thee communion have , and such like joys receive ; 5 which prized are by holy ones thy consolations be not small , o lord , but very great , such do receive from thee . 6 all praise , and glory , and renown therefore to thee they sing ; yea praise let 's raise continually of christ our glorious king. hymn 176. the foot-steps of the flock . 1 tell me , o thou beloved one , where thou thy flock dost feed ? on thee we do depend alone , that thou our souls mayst lead 2 into rich pastures fresh and green , where we do comfort find , which doth content our precious souls ▪ and stay our fainting mind . 3 thou sendst us to the first foot-steps of thy dear flock of old , there for to feed , and to lye down in thy own blessed fold ; 4 where rest we may under thy shade with much delight and peace , where streams of joy most sweetly flow , which run and never cease . 6 thou hast o'recome us with thy love , we can't but must love thee ; and being drawn , lord , from above , we run continually . 6 therefore we sing unto thy name , and lift thy praise on high ; and for thy sake bear any shame , and will not thee deny . 8 if we do find we do love thee , and thou dost love return , we 'll never cease to raise thy praise until our lives are done . hymn 177. act. 8. 5. christ preach'd . 1 hall eluja to the lord on high , all glory , honour , praise ascribe to him continually , and live to him always . 2 lift christ on high , our glorious king , i● whom all fulness dwells ; he is our life and fountain-spring , his glory great excells . 3 't is christ , o god , that we do preach , as thou dost us command ; o let thy word men's hearts so reach , it may break satan's band. 4 o set their souls at liberty , and them unite to thee , to sing thy praise melodiously whilst they thy glory see . 5 there 's none like christ in all the earth , he is that lovely one ; his honour we would , lord , spread forth , and him exalt alone . 6 thou hast made him the all in all to us in ev'ry thing ; before him shall the mighty fall , and own him to be king. his day is near , his foes must down , and never rise again ; and flourish must his glorious crown , and ever shall he reign . hymn 178. a hymn of praise after the lord's supper . wonders of grace . 1 o let us all with chearful voice sweet halleluja's sing ; and magnifie the lord most high , our glorious god and king , 2 who wond'rous things for us hast done , which all our eyes behold , in saving of his sinking church , as in the days of old . 3 let us loud praise proclaim always , and godly also live continually both night and day , and glory to him give . 4 let christ be had in great esteem , and lifted up on high ; o let us all remember him who for us all did die . 5 how did he , lord , with bitter cryes make known his grief to thee , whilst languishing his body hung for us upon the tree . 6 unto the cross they did thee nail , thy sides they pierc'd also ; o let us all apply thy blood which from thy wounds did flow . 7 it s precious vertue we receive , to purge and make us white , that through it we might all indeed be lovely in thy sight . 8 lord , didst thou die that we might live ? o let us sigh and mourn , with fervent hearts unfeignedly , to think what thou hast born 9 to save our souls from wrath and hell , that we might changed be , and so at last in heaven dwell to all eternity . hymn 179. a hymn of thanksgiving for our late deliverance . 1 thy wondrous acts of grace , o lord , wrought in all peoples sight , may stir us up with one accord to praise thee day and night . 2 the cursed snare that babel laid , is broken , lord , by thee ; and they of whom we were afraid , confounded also be . 3 when we like men near dead did lye , and knew not what to do ; thou didst defeat our enemy , and them quite overthrow . 4 thou hast also , lord , heard our cry for bleeding ireland ; and sav'd the king , when death was nigh , with thy blessed right-hand . 5 and liberty to us is given to worship without fear ; and with sweet dews and showers from heav'n our souls thou now dost chear . 6 we therefore glorifie thy name to whom all praise belongs , and celebrate thy glorious fame with joy in holy songs . hymn 180. the power of prayer . 1 prayer is a duty ev'ry one should use both day and night ; prayer is a duty god does love , and in it takes delight . 2 prayer is a duty prevalent , it has jehova's ear ; prayer should to heaven be daily sent when we are in great fear . 3 vvhate're we want , if we do pray to thee most servently , and ask according to thy vvill , vve shall have all supply . 4 to prayer of wicked men , o lord , thou wilt no answer give ; but wilt hear those who are sincere , and do uprightly live . 5 all praise to god , the lord most high , vvho hast said , seek my face ; vvhare're thou dost our souls deny , give us more of thy grace . hymn 181. saints safety . 1 to god most high we lift our voice , and sing with one accord ; for we safe always are in thee , our help is in the lord. 2 some trust in men , and in their wealth , and riches do embrace , but , lord , grant us thy saving health , and shinings of thy face . 3 thou hast put gladness in our heart by those thy beams divine , much more than they who have their part of corn , of oyl and wine . 4 on thy own strength we do repose , and thereby are secure and safe from all most dreadful woes , our dwelling-place is sure , 5 within the clifts of the bless'd rock from whence sweet waters flow , and therefore will not fear that shock that babel will o'rethrow . 6 thou hast sav'd us from wrath to come at the most dismal day , and wilt save us from bloody rome , who would us all betray . 7 to him that on the throne sits down , and christ the lamb therefore , be blessing , glory and renown now and for evermore . hymn 182. 1 all praise to god the glorious one. thy name let us adore , who loved us , and sent his son , praise him for evermore . 2 the cherubims with one accord do sing continually ; o holy , holy , holy ▪ lord , and glorious majesty : 3 and shall not we affected be with thy redeeming love , and sing to thee melodiously with hearts raised above 4 all earthly things , since we have springs to drink of in the way , that are so sweet , and make us meet for christ another day . 5 our tables spread with heavenly bread in presence of our foes ; we eat fat things , and drink of springs from whence soul-comfort flows . 6 what , lord , so good as divine food to those that gracious be , and know full well nought can excell what they enjoy of thee ? 7 to god the father , and the son , and holy ghost therefore , be glory , honour , and renown , now and for evermore . hymn 183. zach. 12. 10. and they shall look upon me whom they have pierced . 1 o happy souls who look to thee , and presently do mourn and grieve for their iniquity , seeing what thou hast born . 2 o lord , how did ou● horrid sin upon thee heavy lye ! vve pierced thee once and agen by our iniquity . 3 o let us look until we love , and thee with joy embrace ; men will loath sin and it forsake vvhen they receive thy grace . 4 and since there is for us relief in thee , o saviour dear , let 's throw away all unbelief , and joyful all appear . 5 into thy presence we are come , let 's make a joyful noise , and sing to thee who 't is alone that all our foes destroys . 6 no enemy without , within , but from them thou canst save ; therefore let 's sing thy glorious praise , and unto thee let 's cleave . 7 sin never shall that soul destroy that looketh unto thee , such sing , and shall with inward joy unto eternity . hymn 184. when recovered after a fit of sickness , sept. 16. 1688 1 let that life-breathing face of thine , lord , manifested ●e ; because thy love excelleth vvine , all upright ones love thee . 2 thou hast , o lord , redeemed us , yea , from the lowest hell , and rais'd us to an higher state than that from whence we sell. 3 vvith flaggons of refreshing joy , and comforts from above , stay us , o lord , we humbly pray , let us be sick of love. 4 for these great blessings , o most high. vve will thy praises sing , vvho hast also , lord , heard our cry , praise to our glorious king. 5 vve cried to thee with our hearts to make thy servant whole , and from the all-devouring grave for to return his soul. 6 and thou dost , lord , a new life send , and wouldest not permit that he should hastily descend into the dolesom pit. 7 vve therefore sing and give thee praise , most holy let us be , vvith hearts united all our days let us live unto thee . hymn 185. rev. 3. 18. buy of me gold tried in the fire . 1 lord , we do see that poor we be , but thou hast riches store ; and if that we do come to thee , vve nothing shall want more . 2 vvhat is our own to us is shown is good , alas , for nought ; o let it go , since we do know rare things are to be bought : 3 and thou dost cry , o come and buy ! o blessed be the lord ! now is the day , let 's not delay , but close in with thy word : 4 then rich shall we for ever be , and crowns of glory have ; and robes so white that shine like light shall we likewise receive . 5 grace is like gold , but doth excell vvhatever is on earth ; o happy they who know full well its great and glorious worth . 6 shall they not sing who see the spring of grace doth blessings pour ; thy holy praise we will always , lord , sing for evermore . hymn 186. zach. 12. 10. they shall look to me . after sermon . 1 ye saints , break forth with chearful voice , and sing christ's glorious praise ; his love is sweet , o it is choice ! ye saints praise him always . 2 come , look and love ! o cast your eye upon this lovely one ! he is your help , your food , your strength , your hope , your joy and crown . 3 christ is the root , christ is the branch , christ is our testator ; christ is the holy lamb of god , christ is our mediator . 4 christ is the vvay , christ is the door , christ is our physician ; christ is our meat , christ is our drink , he 's thus to ev'ry christian. 5 christ is god's great embassador , christ is the only heir ; christ is the bright and morning-star , christ is beyond compare . 6 christ is the foundation sure , christ is the corner-stone ; christ is the vvitness and the truth , christ is the only one . 7 sing praise to christ , exalt him then , and look to him always ; o sing to him , and never cease till you do end your days . hymn 187. the heavenly feast . 1 o praise the lord , and look to him , sing praise unto his name ; o all ye saints of heav'n and earth set forth his glorious fame : 2 vvho spared not his only son , but gave him for us all ; and made him drink the cup of vvrath , the vvormwood and the gall. 3 he dy'd indeed , but rose again , and did ascend on high , that we poor sinners lost and dead might live eternally . 4 his flesh is heavenly food indeed , his blood is drink divine , his graces drops , like honey-falls , his comforts taste like vvine . 5 lord christ , thou hast refresh'd our souls vvith thy abounding grace ; for which we magnifie thy name , longing to see thy face . 6 let the redeemed of the lord their thankful voices raise ; can we be dumb whilst angels sing our great redeemer's praise . 7 come let us joyn with angels then , glory to god on high ; peace upon earth , good-will to men , thus sing eternally . hymn 188. the harvest is the end of the world. harvest of joy. 1 the harvest-day will soon be here , a blessed day 't will be to all those souls who are sincere , for jesus they shall see . 2 thou send'st thy glorious rays on us , and dews , our souls to chear ; but e're long we with open eyes the vision shall have clear . 3 most sweet reviving acts of grace are those we feel of thine , whilst we behold thy glorious face , yet stronger beams will shine , 4 to comfort and rejoyce each heart to all eternity ; from thee , o lord , we ne're shall start , but in thy garner lye ; 5 or rather in thy precious arms we being ripened , shall housed be with lasting charms of glory on our head. 6 no sorrow shall us then annoy , nor fears cause inward pain ; nor sin nor satan spoyl our joy , nor filth our glory stain . 7 we shall not then , as now , be vext with satan , world , and sin ; nor with base hearts be more perplext when heaven has took us in . hymn 189. the woful harvest of the wicked . 1 this world will quickly have an end , that is the harvest-day ; and jesus will the reapers send , they come and shall not stay . 2 the angels they the reapers be , the wheat are god's elect , which shall , lord , gathered be to thee , the tares thou wilt reject : 3 the tares are those vile wicked men who do thy saints annoy , which shall in bundles bound be then , that thou may'st them destroy ; 4 and into flames thou wilt them cast , their worm shall never die ; the fire too shall ever last ev'n to eternity . 5 the false professor will be found amongst the cursed foe ; and with prophane ones shall be bound , and equal sorrow know . 6 but a bless'd day will be to those whose hearts are found upright , vvho did in truth with jesus close , and serv'd him day and night . 7 they shall with thee in glory be , lord christ when thou dost come ; but unbelievers shall from thee receive their final doom . hymn 190. christ's passion and exaltation . 1 hosanna to king david's son , the lord 's anointed one , vvho quickly shall exalted be upon his glorious throne . 2 triumph and shout , o heavens high and let the earth rejoyce ! and let the saints melodiously lift up in songs their voice 3 to christ the king , because that he a feast provideth here ; and tells us we all welcome be to eat of his good chear . 4 his flesh for us doth freely give , his blood to drink also , that we might never die but live , these blessings from him flow . 5 his bleeding vvounds , out-stretched arms , and yearning bowels dear , to us run out for sweet support , that so we might not fear . 6 thou art the first , yea and the last , vvas dead , and art alive ; and lives for ay , therefore to thee all honour we must give . hymn 191. the second part. awake ye virgins . 1 o virgins know , both fools and vvise , the bridegroom is at hand ; he comes , he comes , let it suffice , but who with him shall stand ? 2 he that his lamp doth fitly trim , and oyl doth get good store , shall then embraced be by him , and reign for evermore . 3 cast off your drowze , let 's all awake , 't is not a time to slumber ; but speedily our lamps le ts take , and haste to th' vvedding-chamber ; 4 for certainly our dearest lord vvill quickly come away ; the mid-night cry will soon be heard , his chariots will not stay . 5 o take thy flight on vvings of love , and like the nimble hart , come , lord , o come down from above ! let 's meet and never part . 6 the bride saith , come , o do not stay ! and he that hears thy voice , in hopes that thou wilt come away , most sweetly does rejoyce . hymn 192. christ's humiliation and exaltation . the third part. 1 the spirit saith , dear jesus come ; the thirsty soul doth cry daily to thee ; this is the summ , o come most speedily . 2 signs of thy day upon us be , the world it is perplex'd ; the nations groan and long for thee , by wars being sorely vex'd . 3 thy saints do mourn , their sighs and tears invite thee for to come , the martyrs blood cryes in thy ears for babels final doom . 4 thou sayst , surely i come quickly , amen , amen , o lord ; o come ! o come ! my soul doth cry , according to thy word . 5 lord , thou didst come , thou cam'st to die , and bear most bitter pain , god's justice for to satisfie , and pardon to obtain . 6 thou didst come to be humbled , and suffer on the tree , therefore shalt thou lift up thy head , and high exalted be . 7 thy right it is to reign as king , thou art the only heir ; the kingdom 's , thine thy foes down bring , thy vengeance let them bear . hymn 193. signs of the last day upon us . the fourth part. 1 the fig-tree , lord , does now put forth , the summer doth draw near , the sea doth roar , ( as thy vvord saith , ) and men begin to fear . 2 the vvinter certainly is gone , the lovely birds do sing ; the spring is now a coming on , vvhich lasting joy will bring . 3 the voice of the sweet turtle too is heard in this our land , vvhat clearer signs , lord , canst thou show by thy own wondrous hand , 4 of thy approach and glor'ous reign the nations angry be ; thy wrath is come , their glory stain , thy kingdom let us see . 5 the ev'ning of a former day portends a dismal night , but holy one ; our souls may say , our ev'ning has some light . 6 not light nor dark , this is the hour , it 's neither night nor day ; 't is , 't is the time of thy dread power , o haste and come away . 7 the whole creation sadly groans , and utters its last cryes ; poor sion vents her piteous moans , vvhilst tears fill each saints eyes . o come ▪ ●less'd one , make no delay , the vvicked do thee dare ; ●ome holy jesus , come away ▪ th●ne arrows do not spare . sha●● heaven give the long●d for 〈◊〉 ▪ that earth beneath may quake ▪ that r●●●● high towers down may fall now the dead bones do shake . hymn 194. the day of j●bilee the fifth part. 1 o blessed day , how sweet is it to think upon that time vvhen christ shall upon his throne ●it , and summer's in its prime . 2 vvhen all the earth together shall break forth and sweetly sing ; and all christ's foes with vengeance fall , vvho own not him for king. 3 vvhen saints who now divided are , shall all united be ; and in their glitt'ring robes appear , and sing in harmony 4 vvhen swords and also warlike spears men shall to plow-shears beat ; and all men quite be freed from fears , and from all scorching heat : 5 and under their own vines sit down vvith hearts full of sweet joy ; o come , lord jesus , take the crown , o haste and come away . 6 wars then we find shall ever cease , envy 'mongst men depart ; nothing but love and blessed peace in each believer's heart . 7 the lyon and the lamb shall then together feed and ly ; and the like concord amongst men shall then be certainly . hymn 195. a hymn of praise . 1 o let us sing with chearful hearts sweet hymns of soul-delight ! with one accord before the lord , that 's pleasing in his sight . 2 what people have more cause to praise the living god on high , than have all those whom thou hast chose , and for whom christ did die ! 3 with full assurance let 's draw near , that we accepted be ; and then our peace will much encrease , which , lord , we have in thee . 4 o what a kind of love is this the father grants to us , to be the sons of god above , and him to call us thus ! 5 we know not now what we shall see , yet this thou dost declare , that like to thee we all shall be , when thou dost next appear . 6 true faith let 's have on christ to rest , and hope , which cannot fail ; that does take hold , lord christ , of thee who art within the vail . 7 and then , o lord , if storms arise , and seas afresh should roar , we shall in thee secured be now and for evermore . hymn 196. the bleeding and wounded heart . 1 o lord , how sad's the case of man , by reason of the fall ! his heart is hard , that nothing can , alas , pierce it at all , 2 until the time doth come when he god's power within does know ; o then he doth , lord , seek to thee , not knowing what to do . 3 o happy souls , who pierc'd have been , and broken thoroughly , in the true sight and sense of sin , and do on christ rely . 4 such who are broken , thou wilt heal , who the physician art , thou wilt not cast off any such who have a contrite heart . 5 let sinners , lord , die unto sin , wound them , o lord , we pray ! and let them find soul-life within , and comfort ev'ry day . 6 o bless thy word , and let it be salvation to the poor ; and we thy praises , lord , will sing now and for evermore . hymn 197. things done for us . 1 some things for us , lord , must be done by thy almighty hand ; it must be jesus christ alone who in our stead did stand ; 2 who bore thy heavy wrath , o lord , for us upon the tree ; and paid the debts which sinners owe to thy dread majesty . 3 all praise and glory let us sing to god the lord most high , who did to us salvation bring from hell and misery . 4 the just for the unjust did bear the punishment of sin , that we of righteousness might share , who so defil'd have been . 5 shall life now in our souls be wrought , and grace implanted be , that home to christ we may be brought , and union have with thee ? 6 then will we sing sweet songs of praise , and lift thy name on high ; and happy be , lord , all our days , more happy when we die . hymn 198. things done in us . 1 o lord what hast thou done for us ? and in us also wrought ; on the lord jesus we depend , by whom our souls were bought . 2 all praise and glory unto god who hath made us alive , and to exalt thee let us see we all of us do strive : 3 and to excell in doing all that thou dost us command ; and readily obey thy call , that we may one day stand 4 with boldness , and the greatest joy , before thy glorious throne , when many persons bitterly shall cry with woful moan . 5 our works are all wrought in us , lord , and for us too by thee ; thy praises therefore we will sing , and that continually . hymn 199. grace shining . 1 let such who have enlightned been behold thy glorious grace and power divine , prepar'd to shine before all peoples face . 2 by thy grace , lord , o let us move , and with a holy song exalt thee who dost dwell above , to whom all praise belongs . 3 it 's none but thee who can appease the wrath that burns within , and to a wounded heart give ease , that 's burdened with sin . 4 we thee adore , and worship do , and at thy precious feet contentedly we all would lye to tast thy mercy sweet . 5 and thon , dear saviour , who for sin the curse didst undergo , unless thy arm reveal'd had been , no help to us could flow . 6 all praise to god , and to the lamb and spirit be therefore ; teach us to know what we must do , and sing for evermore . hymn 200. bread indeed . 1 how good , o lord , is thy blest word to all that are sincere ! because it doth such good afford , thy children love it dear . 2 o let us taste of thy sweet love , and in thy self delight ; and feed us also from above every day and night . 3 that with the fat things of thy house we all may feasted be ; and flourish in thy glorious courts , dear god , continually . 4 many do seem to be content , whilst they on husks do feed ; but let our souls to christ be bent , and stor'd with all we need . 5 one hour in thy blest courts let 's prize above all times and days ; and also sing and laud thy name , and live unto thy praise . hymn 201. a feast of fat things . 1 lord , thou art great , and also good ; thy love and grace is such , thou giv'st poor hungry souls sweet food , and nothing think'st too much ; 2 for them who unto christ do come , all things prepared be ; no sooner do they once come home , but welcome are to thee . 3 the fatted calf , and bread indeed , and precious wine good store ; and all things else which sinners need , are ready for the poor : 4 where feed and feast all on free cost may such who hungry be ; all is of grace , that none may boast , but only , lord , in thee . 6 o then let 's ▪ eat and drink the best , and praise the lord above ; and lean upon his dearest breast till ravished with love. hymn 202. unless ye believe that i am he , &c. 1 how dark is he , how blind , also who hath a carnal mind ? he hath no peace if he so die , he none shall ever find . 2 he that in christ doth not believe , nor in truth now receive the offers of his special grace , may not his loss retrieve . 3 die in your sins , tremble and fear , what man is it can hear those words , and find his heart not now rent and to pieces tare ? 4 let 's lift thy name , o lord , on high , and make sweet melody ; and so believe and live , that we in sin may never die . hymn 203. the glorious gift . 1 all praise and glory now be given to god , the lord above , who gives to us the best of heaven , himself , his grace , and love. 2 most precious are his promises , they firm and sure be ; thou all our wants wilt , lord , supply , and that continually . 3 though we are poor in earthly things , and little do possess ; yet richer are than wicked kings , and never shall have less . 4 he that hath god , possesseth all , and what would he have more ? shall not that man contented be ? can any think he 's poor ? 5 o let us then lift up our voice , and sing melodiously ; and in the lord always rejoyce until we come to die . hymn 204. christ became poor . 1 o holy and most glorious king , the mighty prince of peace , thou art that lamb by whom we came from sin to have release . 2 thou in the glorious form of god , before all worlds indeed , most splendently o thou didst shine , and nothing didst thou need : 3 and yet thy love to us was such , thou for us becam'st poor , that we through thy great poverty might all have riches store . 4 we never can to thee express our thanks sufficiently , who in our stead , and for our sakes a shameful death didst die . 5 the wrath and curse that was our due , o lord , thou didst endure ; and in the grave , o thou didst lye , our freedom to procure . 6 o depths and heighths of divine love ! none can compare with thee , so low to lye , that we on high at last might raised be . 7 lord , thou art all in all to us , to god all praise therefore ; to him , to thee , and spirit , we will sing for evermore . hymn 205. a hymn of dr. p. taken out of his [ century of select psalms , p. 201. ] ( from several passages of the revelations . ) all ye that serve the lord , his name see that ye celebrate ; and ye that fear him , sing aloud his praise , both small and great . o thou great ruler of the world , thy works our wonder raise : thou blessed king of saints , how true and righteous are thy ways ! who would not fear and praise thy name , thou only holy one ? the world shall worship thee , to whom thy judgments are made known . most holy , holy , holy , lord almighty is thy name ; which was before all time , and is ▪ and shall be still the same . all glory , pow'r , and honour , tho● . art worthy to receive ; for all things by thy pow'r were made , and by thy pleasure live . to thee of right , o lamb of god , riches and pow'r belong ; wisdom and honour , glory , strength , and every praising song . thou as our sacrifice wast slain , and by thy precious blood , from ev'ry tongue and nation hast redeem'd us unto god. blessing and honour , glory , power , by all in earth and heaven , to him that sits upon the throne , and to the lamb , be giv'n . part ix . containing part of some select psalms of david . hymn 206. psal. 1. the blessed man. 1 the man is bless'd that shuns the snare of wicked mens advice , whom sinners paths , or scorners chair by no means can entice : 2 but his delight both day and night is in god's holy law , wherein he waits and meditates with constant care and awe . 3 like planted tree by water-springs shall such a man be made , a tree that timely fruit brings forth , whose leaf shall never fade : 4 and god shall bless with good success all actions of the just ; unlike them far the wicked are , and as the driven dust : 5 therefore th' ungodly never may in judgment stand acquitted ; nor with the just in that great day shall sinners be admitted ; 6 for men upright are gods delight , their way to him is known ; but sinners way shall soon decay , and quite be overthrown . hymn 207. psal. 2. christ's kingdom . 1 why do the heathen gentiles rage , and foolish things surmize ? kings set themselves against the lord , and do his christ despise . 2 his gracious government they count their yoke , his laws their chain ; freedom they 'll have without controll , no bands shall them restrain ; 3 but god above will scorn their rage , their vain attempts deride ; he will affright them in his wrath , vex and defeat their pride . 4 for all their spite i 've set my king upon his holy throne ; and what i had decreed before , proclaim'd him now my son. 5 this is the birth-day of his rule , thy scepter i 'll advance or'e all the earth , the gentiles give for thine inheritance . 6 thou with an iron rod shalt bruise their disobedient neck ; like brittle potsherds all their pow'rs without resistance break . 7 let the great rulers of the earth this greater lord obey ; serve him with chearful willingness , and fear him too each day . 8 in low submission to the son your happiness does lye ; then ye are safe when he 's well-pleas'd ; when he 's provok'd , ye die . hymn 208. psal. 4. the saints security in god. 1 fond men , that would my glory stain , my government despise ; how long will ye pursue vain hopes , and please your selves with lyes ? 2 know that the lord does righteous men with special favour own ; though ye despise me , he ne're will on my petitions frown . 3 sin not , but fear ; let quiet thoughts instruct and make you wise ; joyn a pure heart with trust in god , as the best sacrifice . 4 though others in distrust of thee to other succours fly , thou art our hope , lord , cast on us a favourable eye . 5 thy love more chears my heart than when their corn has wish'd encrease ; or when a happy vantage makes their wine o'reflow the press . 6 down will i lye in peace , and sleep shall close my wearied eyes ; no fear disturb me whilst i know in god my safety lyes . hymn 209. psal. 7. wrath against persecutors . 1 god is a righteous judge be sure , and one that will repay ; and with the lewd and wicked doer god's angry ev'ry day : 2 unless he do his sins forego , and speedily repent , he 'll whet his sword , and string his bow , he hath it ready bent . 3 his deadly darts he doth ordain to smite him unawares ; and for the persecutors pain sharp arrows he prepares . 4 he made a pit , in digging which no pains at all he spar'd ; and fell he is into the ditch which he himself prepar'd . 5 upon his own unhappy crown his mischief shall be spread ; his violent dealings shall come down , and light on his own head . 6 but i his justice will proclaim , who judgeth righteously ; and with a song will praise the name of god until i die . hymn 210. psal. 11. the misery of the wicked . 1 god in his sanctuary dwells , heav'ns glorious throne , from whence he views the sons of men , and judges ev'ry one . 2 when he examins righteous ones , he does their works approve ; such as are wicked and unjust , his soul can never love . 3 snares shall besall them , and for these this mixture is made up , fire , brimstone , and tempestuous storms the portion of their cup. 4 god who himself is righteous , does in righteousness delight , and still will favour and protect the man that is upright . hymn 211. psal. 15 the spotless saint . 1 lord , let me know that happy man whom thou so well dost love , that he may praise thee here below , and dwell with thee above . 2 't is he whose life is free from blame , whose works are right and just ; whose hearts and words are true , and whom one may securely trust . 3 his neighbours credit does not wound by a detracting tongue ; nor in his infamy delight , much less would do him wrong . 4 who does not break his oath when he to his own damage swears ; but his strict vertue far before his interest preferrs . 5 who hates exaction , and rejects bribes to betray the just ; this man shall ne're be mov'd , but may in god securely trust . hymn 212. psal. 23. pastures green and flourishing . 1 my shepherd is the living lord , 't is he that doth me feed ; how can i but be richly stor'd , whilst he supplies my need . 2 in pastures green and flourishing he makes me to repose , hard by the silent water-spring , whose streams with pleasure flows . 3 he guides my soul , so apt to stray , a safer course to take ; conducting me in his right way , for his alone name 's sake : 4 and tho' i walk in death's dark shade , it shall me not dismay ; for thou art with me , and hast made thy rod and staff my stay . 5 my table spread thou didst appoint in presence of my foe ; my head with o●l thou dost annoint , my cup doth overflow . 6 thy grace and goodness certainly shall measure all my days ; and in thy house , o god , will i for ever give thee praise . hymn 213. psal. 102. sion repair'd . 1 thou wilt arise in mercy yet , and grace to sion send , because the time for favour set is now come to an end ; 2 for even in the stones thereof thy servants take delight , her very dust is cause enough of favour in thy sight . 3 and then the heathen far and near shall dread thy glorious name ; and all the kings on earth shall fear thy glory and thy fame . 4 when as the lord shall once repair poor sions broken wall , his glory then shall shine so fair , it shall appear to all . 5 he will regard the destitute , and not despise their prayer ; he will regard their humble suit with tender love and care . 6 o let the god of israel then be prais'd with one accord ; hence●orth for evermore , amen , all men praise ye the lord. hymn 214. psal. 36. 37. the perfect man. 1 mark and behold the perfect man , for that man's end is peace ; but quickly shall transgressors all be quite cut off and cease . 2 but the salvation of the just is of the lord most high ; their strength and stay i' th' evil day of their adversity . 3 and he shall shield and save the just , and keep them life and limb ; deliv'ring them from wicked men , because they trust in him . psalm 4. 4 the greater sort crave worldly wealth , and riches they embrace ; but , lord , grant us thy saving-health , and shining of thy face . 5 o praise the lord , jerusalem , thy god. o sion , praise ; for lo thy gates and bars of them he very strongly stays . 6 thy children in thee he hath bless'd , thy peace he makes full great ; and fills thee with the very best and finest of the wheat . 7 let israels god the lord therefore be praised altogether ; from first to last , for evermore , amen , amen for ever . hymn 215. psal. 135. prayer readily answered . 1 the lord is just in all his ways , holy in all he doth ; and nigh to ev'ry one that prays , and calls on him in truth . 2 he will fulfill the just desires of all the holy seed ; he hears their cry , what that requires , and helps them at their need . 3 the lord preserveth faithfully all those that do him love , but all the wicked he 'll destroy with vengeance from above : 4 therefore my mouth shall speak his praise , and universal flesh his holy name renown shall raise , and ever sound afresh . hymn 216. psal. 95. spiritual worshippers . 1 come , let us with united joys to god our voices raise ; with thankful hearts before him come and loudly sing his praise . 2 our lord is a great god and king , in pow'r eminent above all gods , him angels serve , and princes represent . 3 to him that made us let us kneel , and adoration give , who are his people , and the sheep that on his pasture live . 4 to day let 's hear his voice , and not such hardned sinners prove , as those that in the wilderness provoked god above . 5 they prov'd his pow'r , and saw his works , and griev'd him forty year , till wearied with the murm'ring race , he could no longer bear . 6 he did their unbelief , and base ingratitude detest ; and in his anger swore they should not come into his rest . hymn 217. psal. 84. sacred pantings . 1 how amiable are thy bless'd tents , lord god of hosts , to me ; my soul doth long , yea even faint , thy sacred courts to see . 2 my heart and flesh cry out for thee the everlasting god , o when shall i come near and see the place of thine abode ? 3 o happy they who hold a place within thy house to dwell ; for in thy courts one days short space a thousand doth excell . 4 much rather would i keep a door , and in thy house remain , than dwell in all the pomp and store of tents of the prophane ; 5 for god a sun and shield will be , with grace and glory bright ; and no good thing with-hold will he from them that walk upright . 6 lord god of hosts , whose glory reigns , how happy man is he , that tho' debarr'd the outward means , yet puts his trust in thee . hymn 218. psal. 100. sheep of god's pasture . 1 make joyful noise unto the lord , o all ye nations on the earth , serve him with joy , his praise record , come in his sight with songs of mirth . 2 know that the lord is god alone , we are the flock which he doth keep ; his workmanship , and not our own , his people and his pasture-sheep . 3 enter his gates with thankfulness , and come with joy into his courts ; great gratitude to him express , and bless his name in full resorts ; 4 for lo , the lord is good and kind , his mercy everlasting is ; his truth all generations find for evermore assur'd to his . hymn 219. psal. 135. a psalm of praise . 1 give laud unto the lord , and praise his holy name ; his praises still record , and spread abroad his fame , ye that resort to our great god , and have abode in sions court. 2 his honour , o proclaim , for good and kind he is ; sing praises to his name , a pleasant work it is : jacob hath he chose to himself , and all his wealth must israel be . 3 and this i clearly know the lord 's a mighty one , and that all gods do owe subjection to his throne ; for he brings forth whatever he please , in deeps , in seas , in heaven and earth . hymn 220. psal. 90. longings for good times . 1 return , o lord , how long a space ! let it repent thee much ; touching thy servants woful case , whose sufferings have been such . 2 o satisfie us speedily with thy compassions kind , that all our days may yield us joy , and gladness chear our mind . 3 as thou hast sent us sorrows keen , so let 's have comforts glad , for days and years which we have seen so sorrowful and sad . 4 o let thy work appear unto thy servants ev'ry one ; thy glory to our children show , when we are dead and gone . 4 the 〈…〉 god shine on his church , and grace our joynt endeavour ; o prosper thou our handy-work , and ' stablish it for ever . hymn 221. psal. 103. free pardon . 1 my soul now bless with readiness the lord's most holy name , and let my heart 's most inward parts applaud and spread his fame . 2 o bless the lord , his praise record , my soul be not unkind , as one that slights his benefits , and puts them out of mind : 3 who pardons thy iniquity , and cancels all thy score ; who healeth thy infirmity , and doth thy health restore : 4 who from the grave thy life did save , and crowns thee from above ; with mercies free inlarg'd to thee by his most tender love : 5 who satisfies thy mouth likewise with blessings that are good ; thy flower of youth , as th' eagles , doth he make afresh to bud . hymn 222. psal. 148. all creatures to praise god. 1 o praise jehovah ev'ry one , from heav'n praise him in places high ! o all his angels praise him ye , praise him his host most gloriously ! 2 ye sun and moon do ye him praise , all stars of light praise him do ye ! o heav'n of heav'ns do ye the like , and waters that 'bove heavens be ! 3 o let them praise jehovah's name ! by him created were all they ; for ever he establish'd them , gave statutes which pass not away . 4 o praise jehovah from the land , ye dragons , and all places deep ; ye fire and hail , snow , vapour , and windy storms that his word keep . 5 ye mountains and ye hills also , ye trees fruitful and cedars high ; and ye wild beasts and cattel all , ye creeping things , and fowls that fly . 6 ye kings who rule the people do , princes and judges likewise ; all young men and maidens do the same , with old men and ye children small . 7 o let them praise jehovah's name ! who hath a name like unto his , 't is high advanc'd ; his glorious fame above the earth and heaven is . 8 and he the horn of his people exalted hath , and set on high ; o praise the lord , sweet israel , a people unto him so nigh . finis . advertisement . ☞ there is newly published , a treatise , entitituled , [ the breach repaired ▪ ] proving singing ▪ the praises of god , a gospel duty . sold by john hancock . price bound 18d . * ⁎ * also in the press , an exposition of that parabolical speech of christ , mat. 12. 43. called [ the counterfeit christian , ] when the unclean spirit is gone out of a man , &c. price stitch'd 6d . both written by b. keach . notes, typically marginal, from the original text notes for div a47401-e25040 deut. 5. 1 , 2 , 3 notes for div a47401-e87130 ps. 119. 140. * pliny , lib. 5. cap. 16. & justin , lib. 36. notes for div a47401-e105070 john 8 notes for div a47401-e115420 * ezek. 9. 2 , 4. the glorious lover a divine poem upon the adorable mystery of sinners redemption / by b.k., author of war with the devil. keach, benjamin, 1640-1704. 1679 approx. 426 kb of xml-encoded text transcribed from 147 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47509 wing k64 estc r18445 12349753 ocm 12349753 59945 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47509) transcribed from: (early english books online ; image set 59945) images scanned from microfilm: (early english books, 1641-1700 ; 213:9) the glorious lover a divine poem upon the adorable mystery of sinners redemption / by b.k., author of war with the devil. keach, benjamin, 1640-1704. [5], 266 p. printed by j.d. for christopher hussey ..., london : 1679. attributed to b.k. [i.e. b. keach]. cf. bm. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -early works to 1800. redemption -early works to 1800. 2005-04 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-06 rachel losh sampled and proofread 2005-06 rachel losh text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion front y title . i. oliver● scu● the pirgin drest vp in her gallant●● the glorious state e'th soul doth 〈◊〉 before the fall. her outward robes 〈◊〉 her inward beauty was beyond compa● but naked stri●● , when satan did deceive her and hells wide jaws stood read● to receive 〈◊〉 frout y title . i. oliver scu● the glorious lover . a divine poem , upon the adorable mystery of sinners redemption . by b. k. author of war with the devil . psalm 45. 1. my heart is inditing a good matter . london , printed by j. d. for christopher hussey , at the flower-de-luce in little britain . 1679. the proem . yov gentle youths , whose chaster breasts do beat with pleasing raptures , & love's generous heat ; and virgins kind ! from whose unguarded eyes passion oft steals your hearts by fond surprize ; all you who amorous stories gladly hear , and feed your wand'ring fancies by the ear ; those treacherous delights a while lay by , and lend attention to our history : a history with love and wonders fill'd , such as nor greece nor rome could ever yield . so great the subject , lofty the design , each part is sacred , and the whole divine . if you its worth and nature well shall weigh , 't will charm your ear , your best affections sway , and in dark minds spring an eternal day . my muse is rais'd beyond a vulgar flight : for cherubs boast to sing of what i write . i write — but 't is , alas , with trembling hand : for who those boundless depths can understand ? those mysteries unvail , which angels do with dread amaze desire to look into ? thou glorious being ! from whose bounty flows all good that man , or does , or speaks , or knows ; whose altars once mean turtles entertain'd , and from the mouths of babes hast strength ordain'd ; purge with thy beams my over-clouded mind ; direct my pen , my intellect refine , that i thy matchless triumphs may indite , and live in a due sense of what i write . and you , dear sirs , , that shall vouchsafe to read , charity 's mantle o're my failings spread . high is my theme , but weak and short my sight ; my eyes oft dazled with excess of light. yet something here perhaps may please each guest ; 't is heavenly manna , though but homely drest . paul became all to all : and i would try by this essay of mystick poesy , to win their fancies , whose harmonious brains are bettrr pleas'd with soft and measur'd strains . a verse may catch a wandring soul , that flies profounder tracts , and by a blest surprize — convert delight into a sacrifice . — how many do their precious time abuse on cursed products of a wanton muse ; on trifling fables , and romances vain , the poisoned froth of some infected brain ? which only tend to nourish rampant vice , and to prophaneness easie youth entice , gilt o're with wit , black venom in they take , and ' midst gay flowers hug the lurking snake . here 's no such danger , but all pure and chast ; a love most fit by saints to be imbrac'd : a love 'bove that of women : beauty , such , as none can be enamour'd on too much . read then , and learn to love truly by this , vntil thy soul can sing ( raptur'd in bliss ) my well-beloved's mine , and i am his . book i. chap. i. the excellencies and perfections of the glorious king , the lord jehovah , discovered : shewing how he had but one son , the express image of the father , the delight and joy of his heart ; and of the glorious and eternal design of this most high and everlasting jehovah to dispose of his son in marriage . moreover , how the matter was propounded by the father , and whom he had chose to be the intended spouse . shewing also how the prince readily consented to the proposal ; and of his first grand and glorious atchievements in order to the accomplishment of this happy design . in the fair regions of approachless light , where unmixt joys with perfect love unite ; where youth n'ere wasts , nor beauty ever fades , where no disease , nor paining-grief , invades ; there reigns , and long hath reign'd , a mighty king , from whom all honours , and all riches spring ; his vast dominions reach from pole to pole , no realm nor nation but he could controul ; so great his pow'r , there never yet could be , an absolute monarch in the world but he . what e're seem'd good to him , he freely did , and nothing from his piercing eye was hid . to him the mighty nimrods all did bow , and none durst boldly question , what dost thou ▪ justice and wisdom waited on his throne , and through the world his clemency was know ▪ his glory so illustrious and bright , it sparkled forth , and dazled mortals sight . immense his being ; for in every land he present was , and by each soul did stand . no spies he needed for intelligence in foreign parts , to bring him tydings thence . and vain to him was court-dissemblers art , he saw each corner of the subtlest heart , view'd acts unborn , and plain discoveries wrough ▪ e're labouring fancy once could mould a though ▪ beheld mens minds clearly , as were their faces , and uncontain'd , at once did fill all places ; his awful frown could make the mountains shak ▪ and stoutest hearts of haughty princes quake . all things were his , who did them first compose , and by his wisdom doth them still dispose ; to serve his friends , and to destroy his foes . his azure throne with holiness is spread , the pure in heart alone his court may tread ; no vitious gallant , proud , imperious , vain , in court , nor kingdom will he entertain . he 's th' essence of true vertue , spotless , pure , and no ungodly one can he endure . no wicked person to him dares draw nigh , though ne're so rich , so mighty , or so high ; 't is righteousness his blessed throne maintains , who all injustice utterly disdains ; nay , holiness doth this great soveraigne cloath , and such as weare it not , his soul doth loath . but above all the glories which did wait upon this high and peerless potentate : his pity did the most transcendent prove , matchless his power , but greater still his love ; such bowels of compassion ne're were known , nor e're such proofs of vast affection shown ; his kindness beyond all that pen can write , or heart conceive , or nimblest brain indite . this sovereign love our wond'rous subject brings , our hist'ry from those melting ardours springs . for this great king had a most lovely son , and had indeed no more save only one , who was begotten by him , and brought forth e're heav'ns blew curtains did surround the earth ; before the world's foundations yet were laid , times glass turn'd up , or the sun's course displaid , this prince was brought up with him , and did lye , in his dear bosom from eternity . he was his only joy , and hearts delight , who ever did behold him in his sight . and as he made his father's heart most glad , he was sole heir to all the father had ; who freely gave all things into his hand , and made him ruler over every land , designing still to raise his dignity above each earthly prince , or monarchy , and him intitle with a glorious name , which none of all the heav'nly host dare claim . what glory is there in each seraphim ! yet must they all do homage unto him ; the cherubims likewise must all submit , and humbly worship at his royal feet , with trembling reverence ; for he d●th bear the express image of his father dear ; and his majestick glory doth unfold , too● right for any creature to behold , untill transform'd into an heav'nly mould . the lus●re of his face , the loveliness of compleat beauty , and of holiness . his personal sweetness , and perfections rare , no tongue of men , or angels , can declare : for , 't is recorded by unerring pen , he fairer was than all the sons of men . which in its proper place will more appear : but mind at present what doth follow here . this mighty king , whose glories thus did shine , had long on foot a very great d●sign , which was , in marriage to disp●●● this son , the blessedst work that ever could be done : this secret then to him he does disclose , and whom for him he had already chose , tells him the way , and means , whereby to bring about this strange and most important thing ; what he must do ; and all things doth declare : to which the son doth lend attentive ear , who never did his father disobey , nor him displease , would not in this say nay ; but straight-way shew'd with joy & chearful mind he was that way himself long time inclin'd : for with a heav'nly smile he made reply , this creature is the jewel of mine eye . great king of kings , thy sacred sovereign will with greatest joy i 'm ready to fullfil . my heart 's inflam'd with love , and will be pain'd till she for my imbraces be obtain'd . with secret transports long have i design'd that happy match in my eternal mind , to people with a new and holy race th' immortal mansions of this glorious place . such is the love which unto her i have , 't is strong as death , and lasts beyond the grave . where e're she be ( for well i understand she 's spirited of late to a strange land ) winged with love i 'le search the world about , and leave no place unsought to find her out . if any foe doth captive her detain , i'lebe her rescue , and knock off her chain : or , if half stifled , she in prison lye , i 'le break the bars , and give her liberty . i will refuse no labour , nor no pain , thee ( dearest soul ! ) into my arms to gain . such was this prince's love , and now t is fit we tell you who the object was of it . within the limits of the holy land , whose glory once shone forth on every hand ; and near the borders of rare havelah , where creatures of each kind first breath did draw where pison's streams with euphrates did meet ; where did abound all joy and comfort sweet , without the least perplexity or wo ; where bdellium and the onyx stone did grow ; did a most choice and lovely garden lye , renowned much for its antiquity : for sacred story has proclaim●d its name , and rais'd up trophies to its lasting fame . within that garden dwelt in ancient time a very lovely creature in her prime , mirror of beauty , and the world 's chief glory , whose rare composure did out-vy all story : fair as the lilly , e're rude hands have toucht it : or snow unfal'n , before the earth hath smucht it : the perfectst work which wondring heav'n could see , of nature's volumn , blest epitome ; her glorious beauty , and admired worth , what mortal tongue is able to set forth ? true vertue was the object of her will , there was no stain in her , no feature ill , no sca●r , nor blemish , seen in any part ; her judgment uncorrupt , and pure her heart ; her thoughts were noble , words most wise , not lavish ; her natural sweetness was enough to ravish all that beheld her ; from her sparkling eye , a thousand charms , a thousand graces fly : no evill passion harbour'd in her breast , or with bold mutinies disturb●d her rest ; for what 's not borne yet , needs not be represt . her lineage noble , of such high degree , none e're could boast a greater pedigree : a dowry too she had , a fair estate , conferr'd upon her at an easy rate . in brief , in all indowments she did shine , stampt with his image , who is all divine : but that which most unto her bliss did add , was the great honour which some time she had , of the sweet presence of a glorious king , from whom alone true happiness doth spring ; he oft declar'd her his grand favourite , and that with her was his endear'd delight : for precious love to her burn'd in his heart , and nothing thought too dear for to impart , or unto her most freely to bestow , of all the treasures he had here below . this was her state at first , none can gain-say ; but then , mark what befell her on a day . she did not long in this condition stand , before a cursed and most traiterous band of rebels , who shook off allegiance , and ' gainst their sovereign did bold arms advance ; intic'd her to their party , and destroy'd all those rare priviledges she injoy'd . which grand offence did so the king displease , that she his wrath by no means could appease ; nor had she any friend to speak a word , to stay the tortures of the flaming sword. no purpose 't was , alas ! for her to plead , why sentence should not against her proceed ; who well knew in her conscience 't was but right she should thenceforth be banisht from his sight , and his most glorious face behold no more , as she with joy had seen it heretofore . the rightful sentence passed , though severe , which might strike dead the trembling soul to hear , exil●d she was from him with fearful ire , and laid obnoxious to eternal fire : turn'd out of all her glory with a curse , no state of mortal creatures could be worse . and now she 's forc'd to wander to and fro , finding no rest , nor knowing what to do . a foreign soile , alas ! she must seek out , and where to hide her self she looks about . a wretched fugitive she straight became , a shame unto her self , to all a shame . yet this vile wretched creature , so forlorn , the subject of contempt and general scorn , she , she 's the object of this prince's love , she 't is to whom his warm affections move . 't was in her fallen state he cast his eye , although he lov'd her from eternity . who wandring thus into a foreign land , far off of him : he soon did understand there was no other thing for him to do , but must a journy take , and thither go . if he 'l accomplish this his great design , of making love , a love that 's most divine . the father now doth part which his dear son , who 's all on fire , and zealous to be gone : and what though it a grievous journy be , its bitterness he is resolv'd to see . his high atchievements nothing shall prevent , his mind and purpose is so fully bent , that he in his own kingdom will not stay one minute after the appointed day . but that you may more fully yet discover the matchless flames of this most glorious lover , permit us to present unto your view , the court he left , the dungeon he went to . the kingdom , where this hi●h-born prince did dwell , all other countries vastly doth excel , its glory splendid is and infinite , it cannot be beheld with fleshly sight . ten thousand suns , ten thousand times more bright then ours is , could never give such light . none ever there beheld a cloud , nor shall ; nor ever was there any night at all . no cold or heat did ever there displease , no pain nor sorrow there , nor no disease . no thirst nor hunger there do any know , nor any foes to seek their overthrow , disturb their peace , or them i' th least annoy ; nor is there any devil to destroy . and if one would that kingdom searth about , there is no finding of one poor man out . no sooner any such do thither get , but on their heads a glorious crown is set . congratulating angels round them wait , and cloath them all in long white robes of state. they live in boundless bliss , with such content , it raises joy unto a ravishment . there 's rivers too of pleasures , fil'd to 'th brim , in which the prophets and apostles swim . there beauty fadeth not , nor strength decayes ; no weary old age , neither end of dayes . impossible it is for them to dye , whose souls have tasted immortality . all there is love , and sempiternal joys , whose sweetness neither gluts , nor fullness cloys . friends always by ; for absence is not known , their loss , or departure , none can bemoan . within the confines of this blissfull land there doth a spacious foursquare city stand , the noblest structure 't is that e're was rais'd , by men admired , or by angels prais'd . the founder of it was a mighty king ; yet without hands t' was built , amazing thing ! as for th' marterials , which did it prepare from a good author this description hear : the luke-warm blood of a dear lamb being spilt , to rubies turn'd , whereof its parts were built ; and what dropt down in a kind gellied gore , " became rich saphire , and did pave her floor . " the brighter flames that from his eyebals ray'd , " grew chrysolites , whereof her walls were made , " the milder glances sparkled on the ground , " and grounsild every door with diamond : " but dying , darted upwards , and did fix " a battlement of purest sardonix . " its streets with burnisht gold are paved round , " stars lye like pebbles scattered on the ground . " pearl mixt with onyx , and the jasper stone , " the citizens do alwayes tread upon . here he with 's father in great state did sit , whilst millions bow'd themselves unto his feet . here 't was he kept his court , here was his throne , from hence through all the world his glory shone . and if ought could unto his greatness add , mark what a rich retinue there he had . he servants kept of very high degree , who did bow down to him continually . though they were nobles all , and far more high than proudest of the roman monarchy ; and mighty great in power too are they ; for one alone did no less number slay than near two hundred thousand in one night , of valaint souldiers , trained up to fight . these troops still ready stood at his command , to execute his will in every land. of them he 'd an innumerable host , though some of them in ancient times were lost : yet the selected number millions were , who still to him do true allegiance bear : true love and zeal burn'd in their breasts , like fire ▪ to do his will 's their business and desire : 't is his gre●●●●●'rest which they wholly mind , aiding his friends , 〈◊〉 welfare they design'd : and likewise evermore to frustrate those , who did their prince's soveraignty oppose . their nature's quick and clear , as beams of light : creatures too pure for mortals grosser sight . and if we shall consider well their worth , meer empty nothings are all kings 'o th earth , when to these servants they compared be ; so much excells their glorious dignity . what of their sovereign lord then shall we say , on whom they do attend both night and day ? when they before his dazling throne appear , their heav'nly faces straight way cover'd are ; as if not able on his face to look ; or else with glorious blushings , heaven-struck . such , such his court , such his attendants were : who could with this great prince of light compare ? oh what celestial glory didst thou leave , almost beyond mans credence to believe ! that thou shouldst thus thy fathers house forsake , and such a tedious dismal journey make ! could not that charming , melody above , allure thy thoughts and , hinder thy remove ? oh no! there 's nothing can retard thy love. hark how the glorious seraphims do sing , whose warbling notes do make the heavens ring ! what mortals ever did such musick hear ? spirits made perfect , are quite ravisht there . oh! how they listen whilst the strains rise higher , and joyning gladly with th'all-charming quire , sing forth aloud , inspired with his flame , all glory , glory , glory to his name . one strain of this celestial harmony , could mortals hear , they soon would thither fly : they straight would shake off all their carnal shackles and quit these dull and loathsom tabernacles ; like towring larks , still upwards would they soar , and ravished , would think of earth no more : or like to herds of cattel , great and small , they●d leave their feedings , and run thither all . but yet could not this lovely paradise , these honours , or this melody intice the love-sick prince unto a longer stay , so much he longed for the marriage day : no thing could his design divert , or move ; so constant was he in his royal love. his travels next will you be pleas'd to hear which raises wonder in me to declare . ten thousand millions , and ten thousand more of angel-measur'd leagues from th'eastern shore : of dunghil earth this glorious prince did come . did ever lover go so far from home to seek a spouse ? what brave heroick spirit that e're did love of vertuous princess merit , would not have found his trembling heart to ake , so vast an enterprize to undertake ; such dangers to expose himself unto , such pleasure , and such glory to fore-go ! but some 't is like may ask a question here , unto what parts or region did he steer ? or whither did he travel , whither go ? a very needful thing for all to know . was 't to some goshen-land , of precious light ? or in to some elysian fields , which might with boundless pleasures thither him invite ? was it a kingdom somewhat like his own for bliss and glory ? or what kind of one was this strange land , to which this lover went ▪ to find the soul , forc'd into banishment ? alas ! dear sirs ! this may you still amaze , and to a higher pitch your wonder raise . as far as darkness differs from the light , or dolesom earth falls short of heaven so bright ; as heavens higher are than earth or seas , a thousand times , ten thousand of degrees ; so far that place where this sweet prince did dwell the other ( to which he travel'd ) did excel . as that transcends for loveliness most rare : so this in wickedness exceeds compare . egypt was once a dark and dolesom place , when no one could behold his brother's face . though there the sacred stories plainly tel 't , the darkness was so great , it might be felt . yet was that but a figure , you must know , of the black horror of this land of wo , whither the wretched wandring soul was gone , and whence her lover now must fetch her home : it was indeed an howling wilderness , a region of dispair , and all distress : where dragons , wolves , lyons , and ravenous beasts had their close dens , and birds of prey their nests . besides , throughout the ruinated land a black and fearful king had great command , who had revolted many years before from his liege lord , and to him since has bore most cruel spight and curs'd malignity , assuming to himself the soveraignty ; the greatst usurper that e're being had : sylla , nor nero never were so bad . for 't is well known he was th' original syre of tyrants all , and taught them to aspire ; ambitious through the world to spread his arms , he fill'd the earth with blood and sad alarms : and like a ravenous lyon rang'd about to seek his prey , and find new conquests out . full of state-policies , and subtil wiles : where 's force attempts in vain , his fraud beguiles . most cruel to those slaves he can betray , and yet the fools , besotted to his sway , court their own ruine , and blindly obey . his antient lord he hated most of all , and such as were his offspring , great and small , he was resolv'd to be reveng'd upon , and them for to destroy e're he had done , from whence his name was call'd apollyon . a name which doth his nature full express , and you of him thereby my further guess . this greedy dragon , hungry of his prey , with wide-stretcht jawes stood waiting for the day , when this dear prince should come ; nay for the hour , that so he might him instantly devour . oh tyrant love ! dost thou no pity take ! wilt thou the phaenix of both worlds thus make a prey to such a fiend , who by some snare hopes to entrap this long expected heir , and then to take possession , and alone rule on an undisturbed hellish throne ? see how the troops of his infernal power combine , this sacred person to devour . needs must that be a sad and dismal land , where this damn'd monster hath so great comand . what prince would come from such a mount of bliss unto a cave , where poysonous serpents hiss ? come from his father's bosom where he lay , to be the wolves and dragons chiefest prey ? to leave his glorious robes and cloth of gold , and clothed be with raggs and garments old ! from ruling men and devils , now to be tempted by both of them , scarce ever free ? to leave a paradise of all delight , and come into a land as black as night ? a glorious crown and kingdom to forsake , that he his bed might on a dunghil make ? to leave a sweet and quiet habitation , to come into a rude distracted nation ? where wars , blood , and miseries abound , where neither truth , nor faith , nor peace is found ? to leave his friends , who loved him most dear , to dwell with such as mortal hatred bear to him , and to his blessed father , and all such as do for them most faithful stand ? to come so many millions of long miles to be involv'd in troubles and sad broils ? and all this for a creature poor and vile , a traiterous vagabond , and in exile ? yea , one that still remain'd a stubborn foe , ●ating both him and his blest father too ? who ponders all in extasy , can't miss to cry out , oh! what manner of love is this ? sure this is love that may our souls amaze , and to the height our wondring spirits raise , in grateful hymns to celebrate its praise . chap. ii. shewing what entertainment the prince of light me● with at his first arrival . how there being no room for him in the inn , he was forced to lie in the stable , and make his bed in the manger . as also how he having laid aside his glorious and princely robes , was not known by the people of that country ; and how he was wronged , and abominably abused by them . awake my muse ! i hear the prince is come ; go and attend him , view the very room where he at first doth lodg : see how they treat a king , whose pow'r is so exceeding great . much rumor of his coming , i am told , was spread abroad amongst them there of old , and many waiting for him , long'd to see what kind of king and person he should be . oh! what provision now to entertain him did they make ? my soul 's in grevious pain to hear of this . doth not the trumpet sound , and joy and melody sweetly abound i' th hearts of all , who heard of this good news ? how did they carry 't to him , or how use this lovely one , whom angels do adore , and glorious seraphims fall down before ? ah! how methinks should they now look about some curious stately structure to find out , some prince's palace for his residence , or strong fair castle for his safe defence ! don't people leap for joy , whil'st angels sing , to welcome in their long expected king ? do not the conduits through all streets combine , in stead of water , wholly to run wine ? do not great swarms of people 'bout him sly , like to some strange and glorious prodigy ? what dos't thou say , my muse , art wholly mute ? doth this not with thy present purpose suit ? ah! yes , it does , but how shal't be exprest ? the grief that seizes on my panting breast , my heart into a trembling fit doth fall , to think how he contemned was of all . the savage monsters did this prince reject . and treat him with affronts and disrespect : when he for them had taken all this pain , they neither would him know nor entertain : the very inn , where first he went to lie , for to vouchsafe him lodging did deny . no room ( alas ! ) had they ; but if 't were so he would be there , to th' stable he must go . to 'th stable then goes he contentedly , without the least reflection or reply . the silly ass , and labouring ox must be companions now to sacred royalty ; expos'd by greater brutes , he must ( alas ) take up with the dull-oxe , and painful ass , who their great maker and preserver was ; and in the manger's forc'd to make his bed , without one pillow to support his head. let heav'n astonisht , earth amazed be at this ungrateful inhumanity let seas rise up in heaps , and after quit their course , these barbarous people to affright . oh! what a mighty condescention's here ! what story may with this , with this , compare ? is this the entertainment , they afford ! and this a palace for so great a lord ! is this their kindness to so dear a friend ! do they him to a filthy stable send ! is that a chamber suiting his degree ! or fit the manger should allotted be , for him to lay his glorious body in , ( of whom the prophet saith he knew no sin ? ) whose footstool's earth , and heaven is his throne , what ne're a better bed for such an one ! that has so vast a journey undertook , and for their sakes such glory too forsook ! is this great prince with such mean lodging pleas'd so that he may of love-sick pains be eas'd ! o what a lover's this ! almighty love ! how potently dost thou affections move ! what shall a prince be thus ore-come by thee , and brought into contempt to this degree ! sure this may melt an heart of hardest stone , when 't is consider'd well and thought upon . but no less worthy note is it to hear the manner how this soveraign did appear . was it in pomp and outward splendor bright ? which doth the sensual heart of man invite , to cast a view , and deep respect to show , as unto haughty monarchs here they do : like to a prince , or like himself , did he his beams display that every eye might see in his blest face most radiant majesty ? no , no , so far was he from being proud , that he thought fit his glories all to shroud ; and , like the sun , invelop'd in a cloud , did vail his heav'nly lustre , would not make himself of reputation , for the sake of that poor soul he came for to seek out : he saw 't was good , that he might work about his blest design , himself thus to deny , and shew a pattern of humility . his glorious robes he freely did lay off , though thereby made th' object of men's scoff , who viewing his despised mean condition , welcom'd him with contempt , scorn , and derision : for 't was 'i th form of a poor servant he appear'd to all , the very low'st degree , which amongst all the sons of adam are and doth not this still wondrous love declare ! the people of that country too i find to gross mistakes so readily inclin'd , they judg'd him a poor carpenters son born , and stigmatiz'd him with it in great scorn . nay , some affirm he worked at the trade , for which they did him mightily upbraid . how ever this we must to all proclaim , he that all riches had , most poor became ; that so the soul through his sad poverty might be enriched to eternity . the foxes of the earth , and birds of th' air had more ( alas ! ) than fell unto his share . in holes the one , in nests the other fed ; but he , ( poor he ! ) no where to lay his head . not one poor cottage had this precious king , although the rightful heir of every thing . the meanest man almost of adam's race seem'd to be in as good , nay better case , respecting outward wealth and glory here ; those things no price in his affections bear . silver and gold the muckworm wordling's gods ▪ he knew to be but more refined clods of that same earth , which he himself had made ripe by a sun , scarce fit to be his shade . no mony , doubtless , had this prince at all in purse or coffer : for , when some did call for cesars tribute , then , behold , must he dispatch in haste a servant to the sea in an uncertain fishes mouth to spy a piece of coyn ( oh wondrous treasury ! ) with which he straight did caesars tribute pay ▪ ( though small engagement on the children lay rather than hee 'l be disobedient thought , to raise the tax , a miracle is wrought . but here t is like some may desire to know the cause why he abas'd himself so low ? the answer to which query's very plain ; his errand so requir'd , if he 'd obtain the soul , for whom his country he did leave , he of his glory must himself bereave . 't was love that brought him into this disguise , to come incognito to haughty eyes , to lay aside awhile his robes of state , and thus in pilgrims weeds upon her wait : without this form assum'd , these raggs put on , the mighty work could never have been done . she grov'ling lay below , unable quite once to aspire unto his glorious sight . therefore must he a garb suitable take to raise her up , and his dear consort make ; he must descend , that she might mount above , and joyn in a fit entercourse of love. so the kind sun beams do the dunghil gild , that it to heaven may exalations yeild , with pregant show'rs to fertilize the field . chap. iii. shewing how upon the arrival of the glorious prince , th● vice-roy of that country contrived in a barbarous maner to take away his life . and of the horrid massacre that fell out upon it in the town of bethlehem . and how the prince escaped and fled nto egypt . also discovering how the creature he came ; to be a suiter to was preingaged by the black king to the monster o● def●rmity , a bastard of his own begetting , calle● lust . and of the great and fearful battel that fell ou● between the prince of light , and apollyon prince of darkness ; and how apollyon was over-come and , after three amazing incounters , forc'd t● fly . though goodness still 's oppos'd by envious hate ▪ vertue ( like palms ) thrives by th' oppressing weight ▪ our princes welcome is in part exprest , but what ensues is worse than all the rest . of his sad usage further i 'le declare , and the curs'd cruel foes he met with there . no sooner flutt'ring fame the news had told of his arrive ; and that some seers of old ( heralds of fate ) proclaim'd him on record to be a high-born prince , and mighty lord : but presently the voyce-roy of that land was fill'd with indignation on each hand ; fearing , 't is like , he might deposed be , or much diminisht in his dignitie ; that this great stranger might assume his crown , or quite eclipse his perishing renown . for when the sun doth rise and shine so clear , the moon and stars do all straight disappear . not knowing what strange evils might arise ; he therefore did a bloody plot devise . such was his rage and undeserved spight , he needs would butcher this sweet lamb of light ; who though to none he thought one dram of ill , yet he resolves his precious blood to spill : but failing of one treacherous design , he and his gang do in a worse combine : which was by strict inquiries for to hear , when this bright star did first to men appear ? that so he might exactly know the day when he arriv'd , and in a manger lay . which known , to make all sure he straight contrives to sacrifice a thousand harmless lives , and kill the males , yea every one of them which had been born in famous bethlehem , from two years old or under , ever since the late prediction of this new-born prince . judging this way ( 't is like ) might be the best to cut off him , unknown , amongst the rest . which horrid massacre he brought to pass , and one more bloody sure there never was : if circumstances were but weighed well , both what they were , and why that day they fell on the poor babes ; they no compassion have , but hurle them from the cradle to the grave . the weeping mothers rais'd a swelling flood of their own tears , mixt with their childrens blood ; in every street are heard most dismal cries , be wailing those untimely obsequies : as had been prophesied long before , by rachel's moans , refusing to give o're , she sighs , and weeps , and has no comfort got , because her hopeful children now are not . great was the slaughter ; yet their hopes were crost , the precious prey these raging blood-hounds lost : for th' prince of peace had notice of this thing , and fled to egypt from this wrathful king ; and there remaining , graciously was fed , until this savage murderer was dead . and when he heard what had that wretch befel , he hastned back to 'th land of israel . but news being brought of archilaus's raign , soon found it needful to remove again . so being warn'd of god , to galilee he turn'd aside ; and there at present we shall leave him , whilst we may more fully hear the great design of this his coming there . some possibly may say , was 't not to take unto himself a kingdom , and so make himself renowned , great and very high , above each prince and earthly monarchy ? 〈…〉 was 't not to take the crowns of every king , and all their glory to the dust to bring , to set their diadems on his own head , that so the nations might be better led ? was 't not to take revenge upon his foes , and grind to powder all that him oppose ? was it not to commence his glorious raign , that so he might the pride of nations stain ? herod , t is like , as you before did hear , such things might dream , and it might vainly fear : but wholly groundless : for ( alas ) he came not as a king to punish , but a lamb , to offer up in sacrifice his life , to put an end to all tormenting strife , and only gain a poor , but long'd-for wife . his sole design , i told you , it was love , 't was that alone which brought him from above , these hardships , and these pains to undergo , and many more , which yet we have to show : for these are nothing , in comparison of those which must be told e●re we have done . he in those parts had been but thirty year , and little had he don that we can he●r about obtaining of the creatures love , but gloriously did then the matter move , unto the soul , who little did it mind , for she ( alas ) was otherwise inclin●d : for the black king that had usurp'd that land , an ill shapt bastard had , of proud command , whom having drest up in a much gallantry , he did appear so pleasant in her eye , that he before had her affections won , and in her heart established his throne ; though he design'd no less than to betray and murder her in an infidious way : of which the silly soul was not aware , but fondly blind could not discern the snare . too like ( alas ) to many now a dayes , whom fawning , words and flattery betrays . this imp of darkness , and first-born of hell transform'd by witchcra●● , and a cursed spell , like a brisk gawdy gallant now appears , and still false locks , and borrowed garments wears : then boldly sets upon her , and with strong and sweet lip'd rhetorick of a courtly tongue salutes her ears , and doth each way discover the amorous language of a wanton lover . he smiles , he toyes , and now and then le ts fly imperious glances from his lustful eye ; adorns her orient neck with penly charms , and with rich bracelets decks her ivory arms : boasts the extent of his imperial power , and offers wealth and worldly pleasure to her . jocund he seem'd , and full of sprightly mirth , and the poor soul never inquir'd his birth . she lik'd his face , but dream't not of the dart wherewith he waited to transfix her heart . there is no foe to such a dalilaw , as pretends love , yet ready is to draw the poysonous spear , and with a treacherous kiss bereaves the soul of everlasting bliss . if you would know this treacherous monster 's name ( as you before have heard from whence he came ) 't is he by whom thousands deceiv'd have bin , heav'ns foe , and satan's cursed off-spring , sin . a violater of all righteous laws , and one that still to all uncleaness draws ; author of whored omes , perjuries , disorders , thefts , rapines , blood , idolatries , and murders . from whom all plagues , and all diseases flow ! and death it self to him his be'ng doth ow. this monster of pollution , the undone poor soul too long had been enamour'd on ; and by the craft his sire apollyon lent , doubted not to obtain her full consent . but when apollyon saw this prince of peace , his wrathfull spight against him did encrease : so brave a rival he could not endure , but sought all means his ruine to procure . shall i , saith he , thus lose my hop'd-for prey , see my designs all blasted in one day , which i have carried on from age to age , with deepest policy , and fiercest rage ? my utmost stratagems i first will try , and rather on the very spot i le dye . thus hellishly resolv'd , he does prepare straight to commence the bold and impious war , and now the sharp encounter does begin a fight so fierce no eye had ever seen , nor shall hereafter ere behold agen . but first be pleas'd to take a prospect here , of the two combatants as they appear : the first a person of celestial race , lovely his shape , ineffable his face ; the frown with which he struck the trembling fiend all smiles of humane beauty did transcend : his head 's with glory arm'd , and his strong hand no power of earth or hell can long withstand . he heads the mighty hosts in heav'n above , and all on earth , who do jehovah love . his camp 's so great , they many millions are , with whom no one for courage may compare , they are all chosen men , and cloath'd in white , ah! to behold them , what a lovely sight is it ! and yet more grave and lovely far to joyn and make one in this holy war. the other was a king of courage bold , but very grim and ghastly to behold ; great was his power , yet his garb did show sad symptoms of a former overthrow : but now recruited with a numerous train , arm'd with dispair , he tempts his fate again . under his banner the black regiments fight , and all the wicked troops which hate the light : his voluntiers are spread from north to south , and flaming sulphur belches from his mouth . such was the grand importance of their sight , it did all eyes on earth and heaven invite to be spectators , and attention lend : so much did ne're on any field depend ; no not pharsalia's plains , where caesar fought , and the worlds empire at one conquest caught . alas , the issue of that famous fray , may not compare with this more fatal day . should the black monstrous tyrant prince prevail , the hearts and hopes of all man-kind must fail : but above all , she who caus'd their contest would be more miserable than all the rest ; shee , she , poor soul ! for ever were undone , and never would have help from any one ; t was for her sake alone the war begun . some fabulous writers tell a wonderous story , and give i know not what st. george the glory of rescuing bravely a distressed maid from a strange dragon , by his generous aid . this i am sure our blessed captain fought with a fierce dragon , and salvation wrought for her , who else had been devoured quite by that old serpents subtility and spight . but now t is time their combate to display behold the warriers ready in array . apollyon well stor'd with crafty wit long time had waited for a season fit , that so he might some great advantage get . and knowing well the prince of light had fasted ful forty days , then presently he hasted to give him battle , and a challenge makes , which no less cheerfully christ undertakes . the king of darkness the first onset gave , thinking his foe to startle , or out-brave . he flung at him a very cruel dart , and aym'd to hit him just upon the heart . he 'd have him doubt or question , if t were so ? whether he were the son of god or no ? but the blest lord did use his sword so well , that down the others weapons straight way fell : it made him reel , and forc'd him back to stand , and beat his lance at once out of his hand . at which this disappointed wrathful king doth gnash his threatning teeth , and shews his sting ; is mad and foams , and fain the dog would bite : he swells like to a toad , enough to fright a mortal man , on him to cast an eye and then breaks out with sad and hideous cry . apollyon king of darkness . shall i be foiled thus ? or thus give o're , whom never any could yet stand before ? have not the mighty fallen by my hand , enforc'd to yeild to me in every land ? whole kingdoms ( sir ) have trucled to my pow'r ▪ if once i 'm mov'd , millions i can devour . nay , with one stroke , thou very well dost know , i all the world at once did overthrow . my very name is frightful unto all , who trembling fly , if i upon them fall . my voyce is like unto a mighty thunder ▪ and with a word i keep the nations under . see how they faint , and shrink , and shreek for fear , if of my coming once they do but hear : they quiver all , and like a leaf do shake , and dare not stand when i approaches make . besides all this , much more i have to boast : which of the champions of thy earthly host have i not overcome , and put to flight ? none ever able were with me to fight . noah that servant ( holy just ) of thine , i did o'recome by 'th juce of his own vine : and righteous lot i next may reckon up , a trophy unto my victorious cup , whereby he into incest fell two times : and these thou know'st are no inferiour crimes ▪ thy jacob too , though he could wrestle well , yet by my arm most grievously he fell : and so likewise did his most zealous mother : by lies i made him to supplant his brother . joseph for thee , although he was sincere , i quickly taught by pharoah's life to swear . and judah , from whose loins thou dost proceed , i worsted much , do but the story read . moses himself , thy captain generall , by me receiv'd a shrew'd and dismal fall , although so meek , when i did him engage , i mov'd him into passion and great rage , by which i did so vex his troubl'd mind , that he could not the land of promise find . sampson was very strong , i know , yet he was overcome by dalilah and me . and david , though a king , and most devout , sustain'd by me almost a total rout ; although he slew a lyon , and a bear , and my goliah likewise would not spare , but with his sling that champion did destroy , who did the camp of israel annoy : for all these mighty acts , when once i came to try his strength , i brought him unto shame : the people numbred , and his god forsaken , by adult'ry and murder over-taken . and solomon , a mighty king and wise , did i by force and subtilety surprize ; i planted for him such a curious net , as soon intangled his unwary feet ; strange womens charms withdrew his heart from thee to doting lust , and curs'd idolatrie . the time would fail me , should i number all the noble worthies , i have caus'd to fall . ne're any yet upon the earth did dwell , but by my conquering sword they vanquisht fell . and thinkst thou , man , that i to thee will yield , when slesht with vict'ories , basely quit the field . mistake not thus , i le have the other blow , i want no strength nor courage thou shalt know . prince of light. thy pride , apollyon , and thy hellish rage , long since thy utter downfal did presage . vain are thy boasts , these rants no good will doe , i know thou art a cowardly bragging foe . forbear with lies my servants to condemn , 't were only foils , not falls , thou gavest them . lurking in secret , thou didst treacherously at unawares sometimes upon them fly ; but rallying straight they did renew the fight , quencht all thy darts , and soon put thee to slight : and now beyond thy reach , in full renown , for their reward , enjoy an endless crown . and though on some thou hast prevail'd too far , with me thou art unable to wage war. 't is for their sakes that forth my wrath is spread ; thou bruisdst their heels , but i will bruise thy head. apollyon . stop there i pray , let 's try the other bout , and see if thou canst me so quickly rout . i am resolv'd my utmost force to try , for all my hopes i find at stake do ly : e're i 'le be baffled thus , and lose my prey , upon thy back still sharper strokes i 'le lay . prince of light. what is the cause thou art so furious now , and thus on me dost bend thy brazen brow ? what is thy fear ? why dost thou rage ? or why dost tremble thus , and look so gashfully ? why doth thy fading colour come and go ? speak , hellish fiend ! what i command thee , do . apollyon . great reason's for't ; i partly understand the cause why thou art come into this land : and having found what thy intentions are , needs must the same me terrify and scare . i do perceive what did thee chiefly move to leave the glory which thou hadst above ; 't was love that thou didst to a creature bear , which unto me in truth is very dear ; and i will make my glistering spear to bend , e're i to thee in this will condescend ; before i will her lose , i 'le tear and roar , and all infernal pow'rs i will implore , that i assistance of them may obtain , against a foe i do so much disdain . prince of light. but why should this stir up thy hellish rage , if i in love am moved to engage the precious soul , and her betroth to me , what wrong can that ( vile monster ) do to thee ? thy horrid pride hath wrought thy overthrow , and thou wouldst fain have her be damned too . but know this match in heav'n's made , & thy hand can not prevent nor break this sacred band. apollyon . she 's preingag'd to one , whom i do love , and i concern'd am ; for 't was i did move the question to her , did first the contract make , and i 'm resolv'd she never shall it break . the party too is my own offspring dear , and i to him most true affections bear : and reason there is for 't , 't was he alone founded my kingdom , and first rais'd my throne . 't is he who every where doth for me stand , yea and maintains my cause in every land. my subjects he brings in both great and small ; without his aid soon would my kingdom fall . and if this contract should be broke , i see but little service more can he do me . blame me not therefore , if i grow inrag'd , and thus in furious battel am engag'd . prince of light. thou canst not hide from me thy curst design , most horrid hatred is that love of thine . thou seek'st her life , her blood , nought else will do but her most desperate final overthrow . i likewise see how the sad game is laid , how she by treacherous loves to sin 's betraid : but i that league resolve to break asunder , dissolve your charms , & quickly bring thee under ; although i know thou art a son of thunder . i 'le spoyl all your designs , and make appear that only i that soul do love most dear . i 'le spill my dearest blood upon the ground , but your infernal plots i will confound . i am her friend , and will so faithful prove , that all shall say i 'm worthy of her love . my life is in my hand . i le lay it down e're she shall miss of the eternal crown . thou damned art , and wouldst ( i fully know ) bring her into the same eternal wo : but know , vile fiend , 't is more than thou canst do , unless thou can'st this day prevail o're me , those dreadful torments she shall never see . at this apollyon's parched lips did quiver , these words , like darts , struck through his heart and liver , he gnaw'd his very tongue for pain and wo , and stampt , and foam'd , and knew not what to do , till e're a while , like to a lyon bold , upon his spear he furiously takes hold , and doth the second time the lord engage , with greater violence and fiercer rage . as when loud thunder roars , and rends the skie , or murdering cannons let their bullets fly : so did he cause as 't were the earth to quake , when he at him the second time did make ; and by the force of his permitted power , snatches him up , as if he would devour him , like the prey which hungry lyons eat ; but not prevailing , down he did him set upon a pinacle 'o th temple high , and then again upon him does let fly : but finding he no hurt to him could do , he strives him headlong down from thence to throw pretending if he were so great an one , his foot could not be dasht against a stone . but then our prince did draw his sword again , not doubting in the least he should obtain another victory against this foe ; and did indeed give him so great a blow , that he fell down , being forced to give ore , and shamefully retreated , as before , now would one think the battel quite were done , and time for the black prince away to run : but he reviv'd , and did fresh courage take ; as men would do , when all doth ly at stake , and a third battel was resolv'd to see , what ere the fatal consequence might be . apollyon now to his last shift was driven , almost of all his magazine bereaven . but one poor weapon more he had to try ; if worsted there , resolved was to fly . and here indeed god suffer'd him once more to take him up , as he had done before . ah! t was a sight most dismal to behold , what foe was e're thus impudently bold ! that so was bafled , forced to retreat , and found his enemie too wise and great a thousand times for him , yet would essay by force of arms to carry him away . don't heaven and earth , and all amazed stand to see the prince of light in satan's hand , or rather in his arms carry'd on high , as if he would have kill'd him secretly ; but on a mighty mountain him he set , hoping he might some great advantage get ; a cunning stratagem he did devise , thinking thereby our saviour to surprize , and him 'orecome by subtile policy , and that was to present unto his eye the glory of this world , the only snare by which poor mortals often ruin'd are . this hellish prince is full of craft and wiles , and with 's inventions all the world beguiles . from him the politick achitophel , and our more modern famous machiavel , with other states-men learn't their puzling arts to plague the world , that science he imparts , to imbroil nat'ions , and cheat honest hearts . sly stratagems in war , most wise men know have oft prevail'd , where force no good could do . the walls sometimes of castles down do fall , when n'ere a bullet hath been shot at all , unless discharged from a silver gun ; thousands ( alas ! ) this way have been undone . strong citties gates ( we know ) have open'd been with golden keyes , and enemies let in , which force nor strength could ne're have made to fly , nor been broke down by fiercest battery . the maxime's true , which frequently we read , that policy doth very far exceed the strength and pow'r of great & haughty kings ; and to subjection mighty nations brings . but all the strength , nor craft , nor power either , which satan hath with all his fiends together , could with this glorious lord prevail i' th least , who hath the strength of heaven to assist , and was himself omnipotent in power : doth satan think he can a god devour ? can fading glories of vile earth intice , or break his purpose off , when paradise could not upon him any influence have , to turn his love from her he came to save ? how soon deep policy is overthrown , and crafty fraud to foolish madness come ! art thou , apollyon , such a wretched sot ? hast thou no other bait , nor weapon got ? is this thy wit , and can'st thou do no more than give him that which was his own before ? how prodigal thou seem'st ? wilt thou bestow at once on him all kingdomes here below ? what then will all thy flattered subjects do ? if thus thou rashly giv'st them all away , what wilt thou do thy self another day ? what! is poor soul worth more than all the world ? that all thou hast shall thus away be hurld , rather then thou of soul would'st be bereav'd ? 't is time for her to see she ben't deceiv'd . what! all the kingdoms of the world ! pray who did give them all , or any unto you ? ah! what a traytor 's here ! is 't not a shame before thy soveraign's face to make a claim unto those kingdoms , where thou hast no right ? thou know'st they do belong to 'th prince of light . thine if thou call'st them , 't is by usurpation , no other right hast thou to any nation . but we discourse too long : behold a sight , apollyon rallies all his scattered might . now nothing else than a full conquest will the haughty wretch his wild ambition fill . how fain would he majestick steps have trod , and worship'd be , nay worship'd by a god ? but the wise prince of light doth straight advance to check his bold and vain extravagance , declares his pow'r , and shakes the awfull rod ; thou shalt not ( what ? ) tempt ( who ? ) the lord thy god ? this well-plac'd stroak did satan quite confound ; he cannot stay , yet 's loth to quit the ground . but seeing that he needs must now be gone ; looks back , and grins , and howling , thus goes on . apollyon . although i find thou art for me too strong , yet i 'le revenged be , for all the wrong i have sustain'd , either on thee or thine ; for which the powers of hell shall all combine , t' engage thee in another sort of fight , although at present i am bafled quite . moreover , this i further have to say , so long as thou dost in this country stay , be sure of troubles thou shalt have thy fill , i 'le sett my servants on thee , and they will , by help from me , add sorrows to thy dayes , strew all thy paths with throns , and cross thy ways . i 'le render thee as odious as i can , that thou mayst be disown'd by every man. what i , and all infernal powers can do , to make thee miserable , or o'rethrow the great design , which thou art come about , we are resolved now to work it out . and though thou thinkst this soul for to obtain , i tell thee now i have her in my chain ; and doubt not but i there shall hold her fast , till tired out , thy love be over-past . nay let me tell thee further in thine ear , she unto thee doth perfect hatred bear : thee , nor thy portion doth she like at all , although for her thou dost thy self inthrall , and into troubles and afflictions bring : what wise man ever would do such a thing ? what love , where thou no love art like to have , tho thou the same a thousand times shouldst crave ? if this proves not most true , then me you shall the father of lies hereafter justly call . boast not this conquest , though i go my way , i 'le meet the better arm'd another day . a hideous clapy of thunder then was heard , and streight the cursed spirit disappeard . chap. iiii. shewing what joy there was in heaven amongst the angels , upon the great victory obtained over the black king. shewing also how affectionately in a sweet heavenly manner , the prince of light after this saluted the soul he came to save , for whose sake he had passed throw all these sorrows . and how the ungrateful blind & deluded wretch slighted and dispised him in her heart ; choosing rather to hearken to , and side with apollyon , king of darkness , and to entertain the monster of pollution , sensual lusts , than to become a spouse to so glorious a prince ; pretending she knew him not , neither would she believe he was the son of god , the blessed and eternal potentate ; demanding signs of him . shewing upon this what strange and wonderful miracles he wrought amongst the people , who notwithstanding all , went about to kill him . and how he was forc'd to fly from one country to another , to preserve his life . and what hardships and difficulties he passed through , for love he bore to the poor creature . no sooner had this overthrow been given , but troops of angels did descend from heaven , unto this prince with great congratulation , yeilding to him all humble adoration . ah! how the glorious seraphims did sing , bringing fresh bayes of triumph to their king. they come to serve him , as was just and right , because his en'emy he hath put to flight . let heaven rejoyce , and earth resound his praise , for victory or'e him , who did always disturb the earth , and whom none could withstand ; such was his strength and force in ev'ry land. now might one hope the prince from trouble 's freed and quickly will in his affairs succeed , wherein he hath such great obstructions met , since first his feet upon the earth were set . kindly he now doth the poor soul salute , and with such fervency begins his suit ; and in such sort he did himself declare , that none in woing could with him compare . no orator on earth like him could speak , so powerfully , and sweet enough to break and melt a breast of steel , or heart of stone , if well his words be weigh'd and thought upon . he to this purpose doth salute her ears some times with sighs , sometimes with bitter tears . prince of light. look unto me , dear soul ! behold 't is i , who lov'd thee deeply from eternity ; who at at thy doors do stand , oh let me in , and do not harken to that monster , sin . refuse me not , because my thoughts descend below themselves , so far to recommend my dearest love to thee ; although that i no beauty can at all in thee espy : i love not as your earthly lovers doe ; 't is beauty that engages them to woo , or the great portion , or the vertuous mind : there 's none of these in thee that i can find . yet my affections burn , and love 's so much , no mortal ever did experience such . why dost thou frown ? ah doth thy hardned brow , not made at first to wrinkle , wrinkle now ? i am a person of no mean degree , although my heart is fixt and set on thee . my father , who hath sent me , is most high ; he rules above , and all beneath the sky . all kingdoms of this world they are his own , whether inhabited , or yet unknown . to this great monarch ( soul ) i am most dear , what ere he has is mine , i am his heir , his choice delight , his joy , and only son , moreover , he and i am only one . my father is in me , in him am i , and was with him from all eternity . there 's many mansions in his house , and there of all delight thou shalt enjoy thy share . i 'le raise thee unto honour and renown , and arch thy temples with a radiant crown : in robes of state i 'le clothe thee every day , all glorious within shall thy array be wrought of finest needle-work so bright , as shall transcend and dazle mortals sight . then clear thine eyes , and purifie thy mind , accept my love , and to thy self be kind , all these advantages thou sure shalt find . but oh ! such stubborn dulness who can bear ? this soul seem'd not to mind , or lend an eare to any thing the lord did thus declare ; but lay like one a sleep or rather dead , being by other lovers falsely led . she rather entertains him with a scoff , and frames slight answers for to put him off ; would not believe he was of such descent ; his sighs , nor tears , could move her to relent , but joyns in league with other bitter foes , who did contemptuously his grace oppose . signes they demand , and tokens to be given , to make it known that he was sent from heaven . he graciously to this did condescend , that from reproach he might himself defend , to manifest he no deceiver was , strange things in sight of all he brought to pass . the miracles he wrought did all amaze , and highest wonder in the people raise . the lame and impotent he made to walk , the blind he caus'd to see , the dumb to talk ; nay , such as were born blind , he made to see ; which never any did , nor could , but he . his love was such , he daily went about to find the sick , and the distressed out all kind of sad diseases he did heal ; no friend like him unto the common-weal . the feaver , phrensy , and the leprosy , were all remov'd by him most speedily ; yea , bloody-fluxes too by him were cur'd , when all the doctors could no help afford : though all they had were on physicians spent , yet whole by him they all were gratis sent . 't was meer compassion , bowels , and sweet love , and not reward , did this physician move . by these bless'd deeds he soon obtain'd a name , and all the country eccho'd with his fame ; so that vast multitudes did daily croud after him , and implore his help aloud . poor wretches who with devils were possest ; and sorely griev'd , could see no hopes o● rest , were all deliver'd by his mighty hand . such pow'r had he hell's power to command , that if he said , satan , come out , straight-way he forced was this prince for to obey . thus as with smallest touch he heal'd their evils , he with a word cast out the foulest devils . nay , more than this , that he might quite remove all doubts from her he did so dearly love , that she might know he power had to save , he rais'd the dead to life , though in the grave the corps had buried been full four days ; this very thing must needs his glory raise . he still went on , and more strange things did do , though very few to him did kindness show . is it not plain he can do what he list , who holds the mighty winds as in his fist ? he that gave bounds unto the sea and land , what is not in his power to command ? he that doth suck the clouds out of the seas , and makes them fall again where e're he please ; he that doth brake th' amazing thunder-crack , and bid the raging frightful seas go back ; that doth the dreadful angry ocean still , and call heavn's meteors to obey his will ; that counts the sands , and doth the stars survey , and hills and mountains in a ballance weigh ; no other name for him can be assign'd , but god most high , jehovah unconfin'd . the precious name , which to this prince is given , shews who he is ; he 's call'd the lord from heaven . another title doth the same express he is jehovah , our righteousness . do not his works , and his most glorious name , his blessed nature unto all proclaim ? shall not the soul this gracious lord receive ? who worketh wonders , that she may believe . sure if the soul did doubt of his descent , she now has cause with sorrow to repent . the vilest atheist it might satisfie , touching his glorious birth and dignity ; but notwithstanding this those evil men in most base sort did this great prince contemn : him impiously they grand impostor call , and with foul blasphemies upon him fall . though in his life there was no stain nor spot , yet they would needs his conversation blot : behold , said they , a person gluttonous ! you seldom read of any charged thus . but that 's not all , drunkenness next did they unto the charge of this just person lay . they did him often a wine-bibber call , that odious they might render him to all . his holy doctrine too they did despise , and horrid things on that account devise , as if he taught all men to violate god's holy law , and thereby tolerate all kind of sin , pollution , and offence ; though of the law he had such reverence , as none had more , and daily shew'd his love unto the same , in striving to remove those false and evil glosses , whereby they its purer spiritual part had thrown away . his company and country they upbraid , yea , and the education which he had . but that which may all persons most amaze , was those reports which they of him did raise , as if that he some curs'd familiar had . they cry , he hath a devil , and is mad : when he the unclean spirits does cast out , by th' prince of devils he brings it about ; those strange and wondrous things we see are done , are all perform'd by belzebub alone . thus did apollyon shew his hellish spight , and them to coyn black-slanders still invite , against this glorious prince of peace and light. but though they did blaspheme , and him disdain ; he bore it all , reviling not again ; but still retains his kindness , hopes to find the soul hereafter in a better mind . for now he saw she was of sense bereav'd , and by the devil grievously deceiv'd . but oh ! consider what a lover's here , who all these oft-repeated wrongs would bear , and not be gone in fury and disdain , leaving her subject to eternal pain . to suffer thus in 's person , and his name , and undergo all this reproach and shame , and yet continue constant in his love , this from her breast might sure all scruple move ; nor was this all , for still he 's tost about , and malice daily finds new projects out , how to torment and grieve his tender heart , yet nothing could from her his kindness part . they now with slie temptations on him set , to draw him in , and some advantage get . this with kind anger curled his blest blood , to see how stoutly they withstood their good . it fill'd his heart with sorrow , made him grieve , they so hard-hearted were not to believe ; tho he most mighty works among them wrought , yet to ensnare him they occasions sought . their tempting him , i find did grieve him more , than all the vile affronts he met before . here might i stop , to reason with the jews , who him deny , and slight the gospel news . may not his miracles convince you quite , he was the true messias , prince of light ; how dare you to deny matter of fact , that he those great and mighty things did act ? for they were not in private corners done , but before all , in open face 'o th sun. your fathers might with ease laid o'pe the cheat , shame the imposture , and the plot defeat , if any grounds they had for to decry , the man himself , or his strange works deny . besides ( you know ) josephus he doth own , there was at that same time such a blest one , and for him had so great a veneration , that thus i find of him he makes relation : in the time of tiberius's reign ( saith he ) one jesvs liv'd , a man ( if 't lawful be to call him so ) for he strange things did do , yea mighty miracles — this records show . but you perhaps in your forefathers stead , are apt to think he by the devil did those great and wondrous things of which we read . now this is so absurd , ridiculous , and vain , 't is strange men should be cheated thus . can any think the god o' th universe would be unfaithful , as to change the course of nature , meerly to assert a lye ? what odium here is thrown on 's majesty ! could satan all these real wonders do , he all religion quickly might o're-throw : the foulest errors make the world believe ; and him for the ●ue god men would receive . this is to set the devil in god's place , and bring the holy one into disgrace ; t' ascribe his glorious attributes to one that fain would be exalted in the throne . what help or touchstone then can mortals have , their precious souls from satan's wiles to save , if real miracles perform he can ? this too would show god mindless were of man : and moses who in egypt wonders wrought , might into shame and great contempt be brought ; if this once granted be , which you would have , moses of old your fathers might deceive . why might not he by th' devil's power do those mighty miracles , which scriptures show he wrought in egypt , and at the red-sea ? against your law 't would be as strong a plea , and thus both testaments 't would throw away . to the magicians could the devil have given such power as moses had receiv'd from heaven , he would such equal works have made appears ; none should have cry'd , the singer of god is here . but now as moses did this way confute his faithless foes , who did with him dispute , by greater deeds , and all their arts o're-throw , the self-same thing did jesvs also do . the strongest arguments he then did use , for to convince the unbelieving jews , were the great signs & wonders which he wrought , and did this way refell what e're they thought , against his person , or his doctrine either , and they thereby were silenc'd all together : my works , saith he , to me do witness give , and for their sake you ought me to believe . for if that i such mighty works do'nt do , as none e're did or can pretend unto , believe me not : but if they witness give , how unexcusable then will they you leave ? he also had a witness from great john , besides his works which were divinely done ; and god himself from heaven witness bore , so great a witness ne're was heard before . the written word likewise this truth did tell , if they the same would have consider'd well : and therefore search the scriptures , sirs , saith he , for they are those which testifie of me . thus every way you see the proofs are plain , he was the true messias you have slain , therefore repent you unbelieving jews ; with fained scandals longer don't abuse● your blessed lord , nor 's gospel more refuse . the dangerous troubles of the prince of light , the scandals that he met with , and the spight ; the hatred by that soul unto him shown , whom he design'd the consort of his throne ; her weak pretences for this causeless scorn , and with what wond'rous patience it was born ! how she receiv'd him with a scornful brow , we have in part set forth , and also how by mighty signs and wonders he did prove both his divine ascent , and matchless love. but now the reader with attentive ear , and longing mind , desires ▪ 't is like , to hear how the poor blinded soul behav'd her now : does she not straight unto his scepter bow ? doth she not yield , and readily consent to close with him , and heartily repent she ever did his precious love abuse , and such a proffer wilfully refuse ? he ample proof and witness now hath given , that he was sent down to her out of heaven ; his noble birth , and sovereign dignity sure now she can't , nay dares not to deny : what can she further say , i pray what more hath she to urge , to keep him out o' th door ? or , has he left her , and will come no more ? what prince would ever put up so much wrong , or wait upon a stubborn soul so long ? or who would ever make another tryal , that has so often had such flat denyal ? ah , no! he can't his love 's so great and strong , he hopes still to obtain her love e're long . see how with tears and sighs , and melting heart , he woos , intreats , and doth his love impart , as one resolv'd he 'l no denial have : true lovers press their suit ev'n to the grave . prince of light. 't is not ungratefulness which yet can change my purpose , or my heart from thee estrange . my strong affections on thee are so fixt , that nought has them remov'd , or come betwixt my soul and thine ; but had'i lov'd thy face , and that alone , my kindness had giv'n place ; my slighted suit should long e're this have ended , and never more on thee had i attended . or , did i love thee for thine heav'nly eye , i then might court angelick majesty : or , if the smoothness of thy whiter brow could charm mine eyes , or mine affections bow to outward objects , pollisht marble might have given as much content , as much delight . no , no , 't is neither brow , nor lip , nor eye , nor any outward thing i can espy , that has or could surprize my tender heart : i know thy nature , who , and what thou art . nor is it vertue a homely case ; wherein lies hid much rich and precious grace , together rarely mixt , whose worth doth make me love the casket for the jewels sake : 't is none of this ! my eye doth pierce within , but nothing there can i behold but sin. the reason of my passion wholly lies within my self , from whence it first did rise . and though thou canst not it at present see , thou shalt , if thou wilt hearken unto me . o come , poor soul ! and give me but thy heart , and unto thee choice love i will impart . i come to call thee , and do call again : o shall i not of thee my suit obtain ! dost not perceive what i for thee endure ? and may not all this thy love to me procure ? the soul seem'd not at all to mind this friend , nor would she yet to him attention lend : she could not in him any beauty see , nor did she know her own sad misery . she bid him then depart , and said to all , he had no form nor comeliness . and shall i ' gainst my fancy foolishly admire , where i no beauty see to tempt desire ? whilst he was thus extending forth his love , and studying all obstructions to remove , that so he might the souls affections get , behold , his enemies with malice set themselves against him with such horrid rage , it seems no less than 's ruin to presage . ah! for this prince methinks my heart doth ake , to see what head against him they do make . but that which doth the greatest trouble bring , is to see th' soul combine against the king. did ever creature deal thus by a lover , or ever such inhumaneness discover ? what hurt did this dear prince unto her do . that she would seek his utter overthrow ? is this to recompence his fervent love ? what will she now a traitor to him prove ? if she his love will not accept , must she expose him thus to shame and misery ? is love to sin , and filthy lust so sweet , that jesus must be trodden under feet ? because he would that contract break asunder , this surely is earth's shame and heavens wonder . what ? he that went about still doing good , and in the gap of danger always stood them to defend from ruin , ah ! shall he the object of their rage and malice be ? he that to them no harm did do or think , and yet must he this bitter potion drink ? ah , precious lord ! how doth my spirit grieve , to think what wrong from them thou didst receive : so strange their malice , and so fierce their spight , that if god's word did not the same recite , who thereunto would any credence give , or the relation of their deeds believe ? but , how was he expos'd , what did they do ? 't is that ( say some ) that we would have you show . their hearts were fill'd with wrath , & up they rise , and thrust him out o' th city : then devise to get him up to th'brow of a great hill , and cast him headlong down , from thence they will break all his bones , and kill him out o' th way ; this they designed holy authors say . not that their cruelty performed was , for through the midst of them he free did pass . his pow'r divine did his protector stand , and rescued him from all this treacherous band. again , as he stood tendering his love , striving their vain objections to remove , that so they might not all be ruin'd quite , and blind-fold led to shades of endless night . the common rabble in a tumult got , threaten to kill him on the very spot ; with hearts more hard than stone , up stones they take , and throwing , vow they 'l his sepulcre make : by which cruel show'r of flints he now must die , unless through them he 's able to ' scape by ; which by his mighty power indeed he did , and carefully from them himself he hid : and yet all this was on no other ground , but because he their wisdom did confound : ' cause he stood up the truth to testifie , and witness to his own divinity : because he said , he was sent down from heaven , from place to place this prince was daily driven . no sooner were his feet out of one snare , but ten i' th room thereof devised were . of killing him in jury was a talk , to galilee therefore he thought fit to walk . but staid not long , for to jerusalem he quickly went to shew himself to them : and though he knew his life they daily sought , yet in the temple openly he taught , and did again his suit of love renew , yet would the soul no kindness to him shew . long had he not been here , but presently the scribes and pharisees did him espy , and straight agreed their officers to send , him without any cause to apprehend : but when they came , and did him see and hear , poor souls ! they all most strangely smitten were with awful reverence , and trembling fear ! untoucht , they leave him , and return again to tell their masters , violence was vain ; they highly spake in his just commendation , and told his wonders , worthy admiration . have you not brought him then ? the scribes do cry : no sirs , ( alas ) we see no reason why ; we never saw , nor heard the like : who can lay hands on such a blest and god-like man ? thus did the prince escape their rage that day , but other snares apollyon still did lay . chap. v. shewing how the people of that land in a base manner used john the beloved servant of jesus , the prince of light , who ( for his master's sake ) was barbarously murthered ; and how narrowly the prince himself escaped . as also shewing how he again and again tendered his indeared love to the soul , and how unkindly she denied his suit. moreover , how vicinius ( a neighbor ) hearing of this great news , enquired of theologus concerning the creature this prince in such a manner had set his affections upon . the miserable and deplorable condition of the soul discovered and laid open , being infected with a loathsome disease full of vlcers and running sores from head to foot , naked , wounded , and in her blood , her eyes also being put out ; and this the prince knew before he came from heaven , his own country : shewing , that as she was in her fallen state , she was the object of his love and desire . before this prince did in that land appear , his servant came his way for to prepare . such an ambassadour he was indeed , that we of him in sacred story read ; that of all those that born of women are , none was so great , nor with him might compare . yet was the king of that same land so bold , as on this gracious person to lay hold , and into a vile prison cast is he , for witnessing against iniquity . herod would marry one most near of kin , but john affirms that 't is an horrid sin . for him to have his brother philip's wife : and for asserting this , he lost his life . to please a wanton harlots dancing pride , the prophet's head from 's body they divide . this doubtless did his master greatly grieve , to see they should him thus of john bereave ; his servant john , whom all the people own to be a prophet , yea a mighty one ; though the chief work that he was sent about , was to describe and point this saviour out . he faithful was , and show'd his constant love , told them his prince descended from above : so great , in pow'r , the latchets of his shoes he was not worthy to unty , or loose . the loss of such a servant needs must be great ground of sorrow . but , alas ! if we with care do mind what after came to pass , we shall conclude with him much worse it was . for herod now , like to his predecessor , proceeds from sin to sin , until no lesser a crime he does attempt , than for to kill the prince of light himself ; thereby to fill his measure up , as some before had done , for seeking the dear life of this just one . but of this plot he had such information , as quite defeated their black combination . ah! to and fro , how was he daily hurld , whilst he abode in this ungrateful world. his persecutions were so great , that he was often forced for his life to flee , to flit from town to town , from place to place ; for , blood-hound like , they did him daily chase . from jury to samaria he did go , and down from thence to galilee below . from nazareth he fled to capernaum , and long he siaid not when he thither came : for he was tost about continually , and found no harbor nor security . sometimes quite beyond jordan he would get , yet even there with dangers was beset . small rest , alas , he had in full three years , his days were fill'd with sorrow , sighs and tears ▪ oft may we read he wept , but never find he laught , or was to merriment inclin'd . the prophet said , with grief he was acquainted , when long before he forth his person pointed . and few there were did him at all regard , so blinded were their eys , their hearts so hard . he was despis'd almost by every one , rejected scornfully and trod upon . and the poor soul , for love of whom he came , expos'd him daily to the greatest shame no countenance would she to him afford , although so high a prince , so great a lord. she bid him hold his peace , his suit desist , and all 's indearing proffers did resist . no more would she vouchsafe his face to see , but hid her self from him continually . far from his presence with delight she rouls in filthy puddles , and in loathsom holes : nay , did combine with his most cruel foes , to lay upon him stripes and bitter blows ; to break his heart with often saying nay ; or by surprize him bloodily to slay . object . but some may ask , why th' people of that land did rise against him thus on every hand ? why should they manifest such causeless hate , when he 'd not injure them at any rate , but sought their peace and everlasting good ? 't is pity such a prince should be withstood . answ . one reason , sirs , of this their baneful spight , was meerly ' cause he was the prince of light. 't was from that bitter enmity you read between the serpent's and the woman's seed . another cause of the contempt they show , is ' cause they neither him , nor 's father know . but that which most of all their hatred breeds , is his reproving of their evil deeds : because he did expose each horrid sin , yea , and ript up their filthiness within : through each religious mask , and trim disguise , their canker'd breasts lay open to his eys . he knew their hearts , & them he would not spare , and thence to him such malice they did bear . but 't was apollyon , ( whose deceit and lies abroad amongst the people did devise ) most of these troubles which on him did rise . no stone that monster left unturn'd , that he might bring this soveraign prince to misery , though all in vain : for he miscounts his sum , alas ! the fatal hour 's not yet come . christ still persists the stubborn soul to woo , intreats her , not her self thus to undo . he is not gone , behold , he 's at her door , and patiently admission doth implore . he knocks , he calls , and doth his suit renew , until the heavens his gracious head bedew , until his locks with drops o' th night are wet , and yet from her can no kind answer get . oh! hark i pray unto his melting words , enough to pierce ones heart , like sharpest swords . prince of light. soul ! harken to me or thou art undone , i cannot leave thee thus , nor yet be gone , i see thy state ; thy state i pity too , thy treacherous lovers seek thine overthrow . it is in vain for me to ask thy love , until thou breakst with them , and dost remove thy heart from those that thy affections have , who to vile lusts thy faculties inslave . what dost thou think i can have in mine eye ? what self-advantage will accrew thereby ? what gain i , if thou grantest my request ? all that i beg's thy greatest interest . i ever happy was , and so shall be , although at present thus distrest for thee . how can'st thou , cruel soul , thus let me stand , barr'd out of doors , whilst others do command the choicest room within thy yielding breast , lodgings too good for such destructive guests . believe me , poisonous toads and serpents lurk within thine arms , which will thy ruin work : those lovers which thou keep'st so close within are murderers . trust not that monster sin , nor any of his hellish company ; for though no harm thou dost at present spy , but wantonly presum'st to sport and play , and canst not see the fatal snares they lay : soul ! o'pe the door , and i 'le discover all the secret plots , devised for thy fall ; or , push the window back , let in some light , and i will shew thee a most dismal sight : thy self i 'le shew thee , which couldst thou behold , thou 'dst see thou art undone , betray'd and sold to slavery , from whence there 's no redemption , torments , from wch ther 's not the least exemption . then wake , look now , behold thy wretched plight , or straight thou r't seized with eternal night . the soul is deaf , or certainly she 's dead , or by some pow'rful magick charms misled : for she no answer in the least doth give : sad 't is with them whom satan doth deceive . how blind are creatures in their natural state ? oh! how insensible and desperate ! they sleep securely , and will never hear , till direful thunder bore their stupid ear : boldly they frollick on hell's smoaky brink , and never on its gaping dangers think , till swallow'd down , to endless flames they sink . but silence now ! here comes a reverend friend , a servant to the prince , pray , sirs , attend : he 's sent about the business that 's depending , oh! that it might obtain an happy ending : he is a man his master loves most dear , and he to him doth like affection bear : his int'rest he will now be sure t' improve , that all obstructions he may quite remove , which in the way of the poor soul doth lie , for whose sad state , lo ! tears stand in his eye : his heart is full , his spirit greatly griev'd , to think how she by crafty sin 's deceiv'd ; and seeing what his glorious master bears , his soul●s almost dissolved into tears . theologue . i from the great and mighty prince am sent , to see , vile soul ! if thou wilt yet repent , and o'pe thy eyes to view what thou hast done ▪ in piercing the dear heart of such an one , as is that soveraign lord thou dost abuse , and all his offers shamefully refuse . two things consider throughly : first of all , thy sad and wretched state under the fall , which thou receivedst many years ago , when eden's groves bewail'd thine overthrow . ah! didst thou know thy lost undone condition , sure it must move thee unto great contrition ; 't would make thee roar , and mightily condole thy woful state , o! thou condemned soul ! the second thing is this , o! mind with speed , the worth of him whose soul for thee doth bleed ! didst thou but know his dignity and birth , soon wouldst thou say , none's like him upon earth . nor is this all : for further i declare no other help thou hast , far off , or near ; 't is he who is thy choice and only friend ; reject him still , and sad will be thine end . shall he such grief and sorrow undergo ? and unto him wilt thou no kindness show ? would he thy guilty soul from treason free , by making of a marriage-league with thee ? shall not his love , nor thy distressed case , court thee in prudence to his safe embrace ? will nothing work upon thee to relent , nor be a means to bring thee to repent ? i pray thee , soul ! these things lay to thy heart , and unto me thy true resolve impart . soul. what mean you thus to vex and grieve my mind ? my heart●s to other lovers more inclin'd . it lies not in your power , to command against my will : and well i understand what 's best for me ; i am for present case : he suits not my conditions , doth not please my curious fancy ; i●le content mine eye . will you the liberty of choice deny ? you must indeed have some mysterious arts , to change the secret sympathies of hearts : if that you ever make me to comply , so as to loath the jewel of mine eye . what! force affection ? who can violate the law of nature ? weigh my present state : can earth forget her burthen , and ascend ? or yet , can flames aspiring downward bend ? for if fire should descend , and earth aspire ; earth were no longer earth , nor fire , fire . even so , dear sir ! i find it is with me ; consenting , i no more my self shall be . as love is free , so are its bonds as strong as death ; to break them is a grievous wrong . can the kind heavens do a damage greater , than to destroy and ruin their poor creature ? or , shall i think the righteous god will fill me with such strange joys , which if enjoy'd , will kil me ? can i believe things 'bove my sense and reason ? and ignorant be when guilty of high treason ? how can i think my self a criminal , when of the fact i nothing know at all ? my present state is good , i know no cause to blame my self for breach of unknown laws . why shall injurious friends such things alot , to have me place my heart where i love not , and break the league with those i love so dear ? these hardships are too great for me to bear . those joys therefore in which i have delighted , shall not for fancied sweetness e're be slighted . he whom you call the glorious prince of light , is not a person lovely in my sight ; he 's not so modish , pleasant , debonair , as those brisk gallants , whom my fancy share . i must have other eys wherewith to see , before he can be countenanc'd by me . this said , away the foolish soul doth ●ly ; will hear no more , but with a scornful eye neglects her bliss , & deaths dark paths doth trace . rather than saving truths of life imbrace . who being gone , a neighbour does appear , that would be glad fully her case to hear ; and that he clearly might have it exprest , he thus himself to theologue addrest . vicinus . grave sir ! since in your reverend face i read all works which do from curtesy proceed , i am emboldned to desire of you some satisfaction in a point or two . i late have heard some rumours of such news , as puts my wondring spirits to a muse : 't is of a prince unparallel'd for love , that took a journey down from heav'n above to seek himself a spouse ; and as i hear she unto him will no affection bear ; though for descent , riches and beauty too , never the like did mortal creatures know . this soul-amazing , sense-bereaving story , has fill'd my ravisht ears : what matchless glory is his , whose love is far beyond expression ? and what creature is this must have possession of such a glorious heart ? sure she 's no less than one of high descent , some emperess , or virgin queen at least , whose beauty 's rare , mixt with choice vertue , both beyond compare : the total sum doubtless of every grace , makes a composure in her heav'nly face ; and there all true perfection is united , to make one phoenix , that has thus invited this mighty prince to do her so much honour , as seek her love and set his heart upon her , to sue so earnestly , and undertake mighty atchievements only for her sake ; for to encounter with a wrathful foe , that sought an universal overthrow of mortal creatures , and in every land subjected all unto his proud command . the strangeness of it sets me all on fire , and kindles in my heart a strange desire , impatient of delay , till you discover the creature that has got so rare a lover . theologue . to put a period to thy admiration , come let thy wonder-smitten cogitation ; now give attention , and i soon will show the truth of what thou dost desire to know . the creature whom this mighty prince doth grace with love , lives very near unto this place . we all do her as our next neighbour own ; much is she talkt of , yet but seldom known . you sure have heard before , she was by birth of high descent , the splendor of the earth , unblemisht beauty , neither spot nor stain , whilst in her virgin state she did remain . to speak her pedigree , in truth she springs from no less root than from the king of kings : whom scriptures call the father of all spirits ; and none but he that blessed name inherits . from him she did at first derive her name , and heaven and earth eccho'd her glorious fame : fair cynthia , illustrious queen of night , with all her borrowed rays , ne're shone so bright . the king 's true image in her face did shine . no glory like to glory that 's divine . but that which doth the greatest wonder raise , and may the quick'st profoundest wits amaze , is the sad change , and miserable state she 's in , since first she did degenerate ; her lustre tarnisht , and her beauty faded , filth and corruption every part invaded : oh! it was then on her this prince did look , when of her god and guide she was forsook : for though she was indeed thus nobly born , her blood is tainted , and her state forlorn . she that in splendor once appear'd so bright , is now deform'd , and blacker than the night . foul putrifaction doth her beauty cover , she 's full of ulcers , and defil'd all over . th' infection spreads it self in every part , her eyes , her hands , her head , but most her heart ; her feet , whose loyal steps she once divided to follow the great god , have so backslided , that they most swiftly from him run astray in every sinful and forbidden way . her arms are filled with unchast embraces , she 's stain'd her beauty , and lost all her graces . her breath once sweeter than arabian spices , whose rare perfumes make houses paradises , offensive is to all that come but near her , her tongue is so unclean , god loaths to hear her . which was her glory in her youthful days , when she with joy sung forth his blessed praise . but that which may sound stranger in thine ear , and seem indeed too hard for love to bear , is her adult'ries , her unchast delights her amorous kisses , wherewith she invites her wanton lovers ; nothing else can prove so much distastful to unspotted love ; as when the embers of lusts raging fires burn in the bosom of unchast desires . vicinus . but stay , dear sir ! what lover is 't would kiss a creature loathsom , and so vile as this ? and how came she into so sad a case , that once adorned was with so much grace ? theologue . if you kind neighbour , please to lend an ear , these things in order i will fully clear . her lovers are more loathsom far than she , with whom she 's joyned in affinity . from them she took the foul disease at first , and ever since remains vile and accurst . the serpent did beguile her with such fruit , as did her vitals poison , and pollute . not that the fruit in ' moral sense was evil : but ' cause she took it , tempted by the devil , after on pain of death it was forbid : ah! t' was from hence it so much mischief did . besides , she 's guilty of another deed , she 's made a league with one that did proceed from hell's black region , where her wanton eye could see no object but deformity ; a contract she has made , i say , with one , begot by proud , but curs'd apollyon ; monstrous by nature , and as vile by name , ah! she has chosen him unto her shame : his nature 's poisonous , his very breath is so infectious , that it threatens death to every one to whom he is united ; yet with this monster is her heart delighted : who to my prince is a most desperate foe , and to speak plain , the cause of all his woe . since first the soul was with base lust acquainted , from top to toe all over is she tainted . she that was once so rare a comely creature , sin has not left her now one lovely feature . the splendid beauty of the whole creation , is thus become a meer abomination . for since her self to lust she prostituted , her inward faculties are so polluted , that she 's become unto jehovah's eye , the truest pourtraict of deformity . she that sometimes no evil understood , is now become an enemy to good : for this vile monster by apollyon's pow'r , did not only corrupt the soul all ov'r , but very cruel they did further prove , whilst they pretended kindnesses and love ; for they most wickedly put out her eyes , she might not see her own deformities : and being thus both blinded , and defil'd , was also rob'd , and treacherously spoil'd of all the jewels which her soveraign gave her , whilst she remained in his love and favour ; of all her goodly vestments they bereft her , and stript her naked , she had nothing left her . nothing to hide her shameful nakedness , but filthy rags , how loathsom you may guess . besides all this , they wounded her full sore , and left her sadly weltring in her gore , expecting death each moment she did lie , a loathsom spectacle to passers by , unhelpt , unpitied too by every eye . each humane soul that is not born again , in this sad state doth certainly remain . the rich , the poor , the wise , the old , the young , though ne'r so high , so beautiful and strong they seem , or think themselves , in truth they are in as bad case as we 've described here . vicinus . sir ! you have fully answer'd my desire ; yet let me be so bold as to inquire one passage more , since happily i see you can informall such as ign'rant be of these weighty affairs ; blest be the lord that so much wisdom doth to you afford . o! that there were more of you in our land , that to the truth might always faithful stand . but tell me , if it mayn't too tedious prove , whether this prince that manifests such love , knew her sad state when he came from above ? did he her filthy bad condition know before he came from heaven , or did show that precious kindness which his breast retain'd unto her , even after she was stain'd ? may be his eye upon the soul was plac'd , before god's image in her was defac'd : and as consider'd so , then doubtless he might find some cause to her so kind to be . but , if as she did in pollution lie , and so consider'd , he did cast his eye upon the creature ; then i must declare it may astonish all that of it hear . theologue . the question you propound is very good ; and would t' were throughly weigh'd and understood . the answer 's easy ; but i greatly fear some mind it not enough , who chosen are . before the world was made he fully knew ev'n what below would afterwards insue : he knew the creature , man , would sin and fall , and in sad misery himself inthral . the time therefore when first he cast an eye to be her suiter , ( our security ) it was not when she did her grace inherit , then one would think she might his favour merit ; 't was not when she was in prosperity , but when she in her blood and filth did lie . her time of sorrow , was his time of love , her misery did bring him from above . whilst she in actual bold rebellion lives , his grace and offer'd pardon then he gives . vicinus . sir ! you have said enough , i am amaz'd , strange wonderment within my spirit 's rais'd . the nature of his love who can conceive ? such love as this no mortal creatures have . i pray go on , and further now let 's know concerning her estate , her bliss , or woe . theologue . you 'l find it worse and worse ; and what 's behind will strange impressions make upon your mind : for now you 'l hear what justice has to say , what horrid crimes he to her charge will lay . and though she seems undaunted without fear , once more i 'e try if she will lend an ear. chap. vi. shewing how theologue , the prince's spokesman , indeavour'd to obtain the love of this poor creature for his blessed master , by whom the aggravation of the creatures sin and misery is layed open ; the soul is in debt ten thousand talents , worse than nothing . moreover , shewing how the creature was guilty of high treason against the soveraign lord jehovah ; is also arraigned and condemned to be burned alive . a dialogue or discourse between the divine attributes : justice cryes for execution , to have the fatal blow struck ; mercy steps in . justice must be satisfied . goodness and mercy will not lose their glory , being alike esteemed by god. divine wisdom reconciles all the other attributes , and makes them meet together in a sweet harmony : the soul being condemned to die , the prince sees no other way to obtain her for his own , but by satisfying justice , and becoming surety , and yielding himself up to die for her . theologue . how is it soul ! art minded yet to leave thy lusts , and lovers , and to jesus cleave ? dost not perceive the sad state thou art in by curs'd apollyon , and his off-spring , sin ? wilt thou for evermore thy self destroy , and not accept of health ? wilt not enjoy one who in value doth all worlds excel ? wilt thou refuse in paradise to dwell ? dost see thy state , thy bloody state ? oh speak ! my bleeding heart for thee doth greatly ake . soul. you had my answer plain enough before : forbear , i pray , and trouble me no more . i do ' nt believe what you have said is true ; such pains i never felt , nor sickness knew : but if my state were worse than yet i see , i will not have you thus to trouble me . i have all things which naturally delights me , and from them you shall not deter , nor fright me ; you know the proverb used in our land , each tub shall upon its own bottom stand . theologue . soul , b'not so rash , be more considerate ; ponder on things before it be too late . sith what i said before no good can do , more of thy wretchedness i now will show ; and if that fails , then afterwards i 'le leave thee , and o're into the hands of justice give thee . first , from god's word i have authority to lay before thee thy great poverty . thy soveraign lord most highly is distasted for all the precious treasure thou hast wasted . first , of his glory thou hast him bereav'd , and to rebel against him been deceiv'd . next , thy whole self to him 't is thou dost owe , yea , all thou either art , hast , or canst do , which thou hast not regarded hitherto : but to thy self , and not to him dost live , who did thy self at first unto thee give , and from whom thou dost ev'ry thing receive . thy knowledg , judgment , and thy memory , th' excellent nature of each faculty , should all have to , and for him , been laid out , as being all his goods ; soul ! look about , for time , for health , and for the day of grace ; thou must be brought before the judge's face : and for thy riches , and all things thou hast , which thou imbezel'st , and dost vainly wast , a strict account must at the bar of heaven by thee in a short time be surely given . ten thousand talents doth thy god demand ; which thou canst neither pay , nor yet withstand his dire proceedings , ' cause he is most just , and thou but sinful ashes and vile dust . thou wilt be seiz'd , and in a prison laid , till the last mite be satisfi'd and paid . canst thou , poor soul ! dost think quit the old score , when thou contractst new debts still more & more ? would not a friend that 's able to defray all thy vast debts , and a full ransom pay to thy just creditor , most welcom be , if such an one could be found out for thee ? but things yet worse , i fear , there are behind , the truth of which most certainly thou l't find . hark , trembling soul ! thou to the bar art cited , and for high treason there dost stand indicted , committed by thee 't was in antient time , when thou didst dwell in eden , in thy prime : when thou hadst flourisht there but a short season , thou didst contract that guilt of horrid treason against thy soveraign , in whose princely eye was grace and favour mixt with majesty : gracious to pardon many great offences , and yet severe to punish insolences . but thou both grace and justice didst despise , and in thy heart didst evil things surmise against thy soveraign lord , and secretly join'st with his foes in close conspiracy . 't was with the king of darkness thou didst close , obeyd'st his will , and didst thy god oppose . a dreadful sentence then against thee past , which ne're by humane art could be reverst . thy sentence was in prison long to lie , and for thy fact at last condemn'd to die . and death on thee did seize the self-same time , when thou commitst that high and fearful crime ; the sad effects of it i this day see , thou still ly'st dead in thine iniquity . ah! i may preach untill my heart doth ake , and it on thee will no impression make . thou art depriv'd of life and light of god , and long hast thou in this estate abode . but a worse death doth in thy sentence lie , ( though very few on it will cast an eye ) condemn'd to suffer everlasting pains , and on thee then were fastned heavy chains . and though thy execution be delay'd , yet 't is by means of jesus only stay'd . his precious grace preserves thee from that fire , whose torments once begun , shall ne'r expire . that soul-amazing sentence who can bear the thoughts of it , and not let fall a tear ? what malefactors are condemn'd to die , but on the sense of death's approaching nigh , contracts not horrour on thier souls thereby ? what then to suffer death for evermore , where torments ne●re abate , nor will be o're ? to be a thousand tedious ages rackt , not dead , yet always in the dying act. a fiery furnace with a sevenfold heat we read of , yet its flames were not so great , but that they soon would languish and grow cold ; whereas these tortures , still increasing , hold . if e're thou shouldst be cast into that place , before thou dost take hold of love and grace , there 's this will then thy sorrows aggravate , none will thee pity in that wretched state . never was malefactor in distress , but met with pity either more or less ; and though it do not take away the grief , yet where there 's pity , there 's some small relief . but if thou dost this fearful sentence bear , there 's none to pity , none to shed a tear . o think of this , alas ! thy wretched eyes are blinded now , thou basely dost despise the best of comfort , joy and consolation , for love to sin , horrid abomination ! thou swell'st in pride , unmindful of thine end , and seest no need of comfort from a friend : but what wouldst thou for such a friend then give , and for those comforts thou mayst now receive ? dost not thou tremble at this frightful news ? tremble at least at that which next ensues . three things there are , three circumstances great , which much thy final woe will aggravate : which severally unto thee i 'le relate , that thou mayst think upon thy future state . first , from thy high descent thy birth did crown thee with the greatest honour and renown , that ever any had upon the earth , thou being own'd a soveraign queen by birth . yet that which did so much advance thy fame , was not alone the honour of thy name , as the rare properties of thy sweet nature , a most transcendent and accomplisht creature ; an heav'n-composed frame , as if thou'dst bin deriv'd from some celestial seraphim . when great jehovah's fruitful word had made the whole creation , touching thee , he said , this creature shall alone our image bear , whom all things else shall reverence and fear ; our sacred portraiture we solely place , in this sweet creatures heaven-erected face . and when he sent his first begotten down , no other form or image must he own . the angels nature wholly he refuses , and rather humane soul and flesh he chuses . alas ! there 's not a greater aggravation , than for a person of the highest station to be thrown down into the deep'st abyss of woe and sorrow ! oh ! how sad is this ? thy self caus'd change a miserable creature , will surely make thy torments far the greater . the second circumstance of aggravation , is worthy of thy serious observation . and that i may more fully make it known , under two heads i 'le briefly lay it down . first , from the timely notice that was given , by thy most soveraign lord , the king of heaven , when with his glorious image he had grac'd thee , and in fair eden's fruitful garden plac●d thee ; ordain'd thee mistress of that famous bower , where thou mightst see his glory every hour ; granting whatever might accommodate thy pure perfect spotless virgin state ; excepting one reserved fruit alone , which did indeed of right belong to none but to himself ; that hidden mysterie , which in the midst of paradise did lie ; to know what evil was as well as good , which never could by men been understood , but by an art of the most horrid evil , and hearkning to , and siding with the devil ; the dire effects to thee were told most plain , the danger and the loss thou shouldst sustain ; the loss of life , the loss of eden's glory , the loss of god ; a lamentable story . warning was giv'n , god strictly did require , on pain of death , thou shouldst not once desire , nor tast , nor touch , nor cast a longing eye upon this fatal fruit , which certainly would straight procure thy final overthrow : this timely notice shall augment thy woe . fore-warn'd , fore-arm'd , you know we use to say : thou wast fore-warn'd , and yet didst go astray . contemptuous soul ! alas , how couldst thou think the mighty god would at rebellion wink ? though he is said to wink at ignorance , presumption is a different circumstance . thou knew'st before-hand if thou didst trangress , assured death would follow , and no less ; the lord had said it , he that gave us breath , said , thou shouldst die , & yet thou feardst not death , this is the height , as well as spring of evil , to doubt and mistrust god , yet trust the devil . against god's sacred truth to shut ones eyes , and credit blindfold th' father of all lies . ah soul ! 't was listning to a wanton lust , that was the cause thou didst at first distrust the glorious lord , and falsely to surmise , he was unwilling that thou shouldst be wise ; afraid that thou shouldst know as much as he , and grow a rival to his deity . this blasphemous conceit the devil first , in thine already wicked fancy nurst : " 't is ( saith this prince of darkness ) god's inten " in this unjust restraint , but to prevent " thy being like himself : for he doth know " if once thou taste this fruit , it will be so . " do thou but try , and taste , and presentlie " thou 'lt find thy dim , dark eye shall open'd be . " this hidden secret will be understood , " and thou●●t know evil , as thou now know● good " you shall become as gods : and i pray when " 't is so , what fear you ? who can punish then ? " your wisdom may the threatned death evade , " and with an equal pow'r heav'ns pow'r upbraid . thus spake the tempter , and thou straight didst yield , and treacherously to him didst quit the field . forthwith the fatal fruit with impious hand , thou pluckst , and eatst , against thy god's command , branding thy self , and thy posterity , with treasons guilt and endless misery . and here , vile soul ! i cannot chuse but tell thee one thing more that will increase thy hell , the devil had no power to compell thee to have tasted this his poisonous feast , but wilfully thou hast god's law transgrest : for though thou hadst a pow'rful sword to weild , tempted to lust , thou cowardly didst yield : thou to thy self dost thy destruction owe , and this doth greatly aggravate thy woe . if want of strength or weapons , if oppression do force a man to give up his possession , he is excus'd , and his unhappy fall condol'd , lamented , and bewail'd of all . but he deserveth neither love nor pity , that unconstrain'd surrenders up a city ; when he has pow'r to make strong opposition , furnisht with arms and warlike ammunition , yet at one slender summons yields his fort ; the mis'ries he sustains in such a sort , reflect upon himself , and do redouble his conscious anguish , self-accusing trouble . just as the southern sun with burning beams , reflecting from a wall with fierce extreams , above its natural strength or wonted course , scorches and burns with a far greater force : so do those flames , first kindled with desire , grow dangerous , and prove the stronger fire . the wounds receiv'd from self-confounding arms , have ever done poor souls the greatest harms . there 's yet another circumstance behind , that aggravates thy smart , which , prethee mind . when once thy fearful torments are begun , thy fatal glass will never cease to run ; years fill'd with months , and months with weeks retire , weeks fill'd with days , & days with hours expire ; and hours in nimble minutes swiftly fly unto their end. but in eternity there is no end , nor will thy woes diminish , although years , moneths , weeks , and hours finish . the toilsome day when once it does expire , all creature here to pleasing rest retire , slaves , bondmen , prisoners , captives , all have ease , no drudgery so great , but then doth cease , each bustling day ends in a night of peace . but thou must look to be with pains opprest , where mid-day torments find no night of rest . death puts a period to the greatest grief , i' th silent grave the weary find relief : but wish't-for death from thee shall fly away , eternity's a never-ending day . where th' angry mouth of justice loud doth cry , here must thou ever , ever , ever lie . how miserable ! ah how sad's thine end ! when thou in vain shalt court death for thy friend . men now do fly from death , whilst death pursues , but then shall seek to death , who will refuse at their request such favour to afford , as frees them from that breath giv'n by the lord. death knows no pity : nay , observe it well , ●tis death that opens wide the gates of hell , where thou must be tormented with the devils , as the just punishment of all thy evils . distressed soul ! oh unto what shall i compare thy caseless , endless misery ! in various volumes of the world's records , strange tortures we may find exprest by words , but oh! so great , so fore is thy distress , as flesh can't bear 't , so words can't it express . devils rejoyce , and welcom in the day that crown'd their conquests with so rich a prey ; to see thee thus quite buried in thy spoils , berest of earthly joys , and heav'nly smiles ; and i do fear th' incensed god above with direful wrath will quickly thee remove into that place — , but hark ! methinks i hear some dreadful noise — see how the mountains tear , and rending hills , do into pieces fly , whilst thunder bellows through the troubled sky : the stars and planets in confusion hurl'd , have banisht natures order from the world. see how the melting orbs of heaven sweat , like parchment parch'd , & shrivel'd up with heat , swift lightning flashes through the air appear , and now , o hark ! the dreadful trump i hear , it sounds exceeding loud , enough to make the dead from their deep silent graves awake , and stoutest sinners stubborn hearts to quake . ah! 't is mount sinai , god himself is come now to convince thee of thy final doom . the law and justice will thee now arraign : poor soul ! for thee my soul 's in bitter pain . from them be sure no mercy thou wilt meet , although thou shouldst turn suppli'nt at their feet . their method is so rigid , so severe , the guilty by no means they ever spare . awake , awake , poor soul ! and look about , jehovah doth command the sinner out , and active justice having seiz'd her fast doth hale her to the judgment-seat in hast . justice . most soveraign lord ! who dares i' th least gainsay what thou commandst ? thy word i must obey . lo ! here i bring this wretched prisoner forth unto thy bar , who mad'st both heaven and earth , see! with what dread the trembling wretch doth stand , to know thy sacred pleasure & command . jehovah . justice , what is her fact ? her crimes declare : i patiently will now the matter hear . justice . then will i legally , my lord , proceed , and presently her black indictment reade . come forth thou conscious wretch , and hear thy crimes , in wicked deeds thou didst begin betimes . by th' name of soul , thou standst indicted here , being without true grace and godly fear , most treacherously in eden long ago , didst then and there , with god's most horrid foe , conspire against his soveraign majesty , to the dethroning of him privily ; then setst thou up a traitor in his place , and traiterously his image didst deface , and ever since hast in rebellion stood , pursuing evil , and forsaking good. for treason , murder , theft , thou standst indicted : these crimes were all in thy first fact united . nay , more then this , yet worser is thy cause , thou art arraign'd for breach of all those laws , which in thy nature god at first ingrav'd , the same thou hast in every point deprav'd . this royal law much hast thou violated , and every day thy crimes are aggravated . that spirit 's still in thee which was at first , when god did thee out of his garden thrust ; thou sid'st with satan , and dost him obey , not minding what , or god , or good men say . all evil rebels in thy house remain , and nobly there thou dost them entertain , whilst god thou hat'st , his proffer'd love refuse , and precious patience daily dost abuse . therefore , my lord ! she worthy is of death , as ever any that on earth drew breath . jehovah . soul ! what dost say , hold up thy guilty head , thou unto this indictment now must plead : guilty , or not guilty , i charge thee , speak ; lest justice doth severer courses take . soul. i dare not say i am not guilty , lord , of some of these foul crimes which i have heard read in my charge , 't is vain for to deny , my conscience makes me guilty , guilty , cry . thy law is broke , which doth all lust forbid , my sin i know from thee cannot be hid . although methinks justice seems too severe , for the whole charge hee 'l scarcely make appear . jehovah . art guilty of that first and hainous crime , which was committed , soul , in ancient time , by him who was thy representative , from whom thy evil nature didst derive ? if guilty of that one horrid offence , 't is easie for thee to perceive from thence thou art under my just and fearful curse , condemned by thy god , what can be worse ? soul. to adam's sin , lord , i must guilty plead ; nay , and to many an actual evil deed. divine justice . the prisoner does confess her vile offence , and now there needs no further evidence . shall execution , lord , on her be done ? how canst thou bear such a rebellious one ? lord , let me straightway strike the fatal blow , let her with vengeance to hell-torments go . she 's guilty , even by her own confession , of heaping up transgression on transgression . she 's in my debt , she cannot it disown , and i demand my right , come , pay it down . ten thousand talents ; soul , thou owest me , which must be paid , and that full speedily . soul. that i am in thy debt i don't gainsay , but i have not one farthing now to pay . some pity show , i for forbearance cry , since thy demands i cannot satisfy . justice . full satisfaction 't is that i must have , in vain from me you compositions crave ; my name is justice , and my nature so , i never did , nor can i mercy show . soul. if there 's no mercy , then my state is sad , and never was there any news so bad for adam's seed , who under sin do lie , all then must perish to eternity . theologue . that god is gracious , soul , is not deny'd , yet justice will also be satisfy'd . consider if thou canst the matter reach ; one attribute god never will impeach to magnify another ; he 's so just , as to take vengeance on each sin and lust ; each attribute know thou assuredly must meet together in sweet harmony . soul. what will thy wrath , o justice ! then appease ? upon what terms wilt thou afford some ease to me , after this terrifying news ? vouchsafe to tell the means that i must use , to satisfie a judge that 's so severe , and will not of sweet acts of pardon hear . justice . there 's nothing can appease me , that is less than a compleat and perfect righteousness ; like that thou hadst whilst thou in eden stood : nothing , save this , will do thee any good . what e're is due to me of the old score , must be paid down , or never any more will the great god with thee concerned be on gracious terms of peace and amitie ; a sacrifice can only make thy peace , that , that alone , will cause my wrath to cease . soul. if that be all , i 'le get a sacrifice ; let me consider , what shall i devise ? a thousand rams , and rivers of sweet oil , i 'le offer up but for one gracious smile ; with fat of firstling lambs i 'le heaven invoke , and purest incense up like clouds shall smoke ; each morn i●le sacrifice whole hecatombs , with frankincense , and sweet arabian gums . i these , o lord ! i offer up to thee ; m●● they atone for mine iniquity ? justice . oh no! give o're those trifling low designs ; the eastern spices and the western mines united , are too mean an offering to satisfy this great incensed king. in such poor offerings god does take no pleasure ; couldst thou therefore procure all europes treasure ; nay , all the wealth that in the world has bin , ' tould not his wrath appease for one small sin . shouldst thou thy dearest son or daughter take for sacrifice , 't would no atonement make : the fruit of thine own body were in vain for thy soul's sin a pardon to obtain . no friend or brother can'st thou now find out to pay thy ransom , or release thee out ▪ their riches never can be help for thee , nor once redeem thy soul from misery . nay , couldst thou yet ascend to heaven above , and holy angels with compassion move for to engage for thee , and signify that in thy stead , and for thy sake they 'd die , it would not do ; for in them 's no such worth as to remove thy guilt , appease god's wrath . their glory 's great , as holy scriptures show ; yet all they have and are to god they owe. they cannot help thee in thy great distress , nor satisfy the law thou dost transgress . in brief , look where thou wilt ; no balsam's fou● in any creature for to cure thy wound . no surety can'st thou get ; then come away , eternal torments must thy reckoning pay . soul. hold , hold , thou art too hasty and severe , to one word more i pray thee lend an ear. i will amend my life , if this be so . the promise runs to such as truly do their evil courses leave ; i hope hereby thou wilt some pity show , not let me die . divine justice . ●ond soul ! though such thy promises indeed so often broke , deserve but little heed ; yet grant thou shouldst henceforth with strictest care endeavour thine offences to repair , couldst thou so live , as never to sin more , will this , dost think , pay off thy former score ? can thine imperfect righteousness to come , discharge of by-past ills , so vast a sum ? when even that which thou callst righteousness it self wants pardon , and must guilt confess . when thy bond 's su'd , thou dost thy self forget , to offer menstruous rags to pay thy debt ; for what is past , not future , i demand , and thou shalt feel the rigors of my hand . soul. lord ! then i 'm drown'd in an abyss of seats , if hearty sighs , nor penitential tears can wash me clean , nor yet relieve my wo : my case is desp'rate , what shall mortals do ? divine justice . if thou with tears couldst the vast ocean fill , or grieve till thou thy self with sorrows kill , and make ten thousand rivers with thy blood , 't would not contribute the least dram of good. nay , couldst thou live , and never more offend , yet for old sins to hell i must thee send , to th' place of execution thou must go : lord , shall i strike , o shall i strike the blow ? lo , here the soul , condemned wretch doth stand ▪ my ax is up , if thou but giv'st command , i presently will cut her down with ire , fit fewel for an everlasting fire . divine mercy . stay , justice ! hold , forbear to strike ; shall i my glory lose to all eternity ? though thou art just , as just as god can be , yet something mortals still expect from me . 't is gracious love and pity i afford , in me shines forth the glory of the lord : in me god doth ( o justice ) take delight , though thou art pleasant also in his sight . how shall we both then meet in harmony , and shine in spendor to eternity ? divine wisdom . i have found out the way , which will you both with equal majesty and glory cloath . god is as just as justice doth require , and yet as kind as mercy can desire . here is a glorious prince come from above , who all obstructions quickly will remove , which in the way of the poor soul doth lie , and you appease , and jointly satisfy ; to save her now from the infernal pit , i have a ransom found , a ransom fit . divine justice . i cannot hold , — i 'le strike the fatal blow : hell she deserves ; with vengeance let her go unto the place appointed for all them who do god's holy laws and grace contemn . jesus prince of light. o who is this ? what traitor 's at the bar , that is condemn'd , and justice wo'nt defer the execution ? speak , hold up thy head ; hast any thing to say ? what canst thou plead ? methinks , methinks , i should this creature know : ah! soul , is 't thee ? what shall i for thee do ? i told thee what thy state would be i' th end , when first my love to thee i did commend . soul ! speak , 't is i , why dost thou not look up ? i 'm sorely griev'd to think upon the cup that is prepar'd for thee ; what dost thou say ? shall i step in , that justice may delay to strike the stroke , for then too late 't will be to show my love and pity unto thee ? hast any kindness for me in thine heart ? i doubt that still thou the same creature art thou wast before ? and hast no love at all : why speakst thou not ? shall vengeance on thee fall ? ah! how can i see execution done , and tears not from mine eyes like rivers run ? divine justice . lord , be n't concern'd , she is thy bitter foe ; oh let me therefore freely strike the blow . there 's nought in her but sin , and poisonous evil ; to god a foe , and friend unto the devil . jesvs . i know not how to let this stroke be given , for i am come on purpose down from heaven to make atonement , and to satisfy for all her sins and foul iniquity . though she to me doth no affection bear , yet her i pity , and do love most dear . justice . blest jesvs ! hold , 't is my just master's sense , abused mercy must have recompence . there is no other way but she must die , unless thou wilt be her securitie : if in her stead thy life thou wilt give up , then mayst thou save her from this bitter cup. the price which thou on that account wilt pay , will make a compensation , and defray all her vast debts , yea plenarily god's wrath appease , and justice satisfy . what must be done ? who is 't the stroke must bear ? is 't not most fit such should who guilty are ? i cannot hold my hand , nor longer stay , law must be satisfy'd , what dost thou say , thou wretched soul ? behold the knife and spear ! can'st thou dost think , god's fearful vengeance bear ? now , soul ! look to thy self , this spear i 'le run into thy bowels , ere i it return . jesvs . stay justice , stay , withold thy furious dart , and , let its glitt'ring point first pierce my heart , her guilty state aloud calls for relief , it wounds my soul and fills my heart with grief . my bowels yearn , my inward parts do move , now , now 's the time to show her my great love. let law and justice be suffic'd in me , 't is i will die , to set the sinner free . behold me , soul ! my life shall go for thine , i will redeem thee with this blood of mine , although most precious , sacred , and divine . chap. vii . shewing what consultations there were amongst the infernal spirits to bring jesus , prince of light , under the power of death ; a council called in hell : the princes of the fallen angels in a deep combination against him , for fear their kingdom should fall , and the poor creature be delivered . the grand counsel of old satan is taken . he enters into judas . judas's sin discovered . jesus is apprehended . a terrible battel , or christ's agony before his passion . sin and wrath combine together : shewing the prince's conquests over them both . seven aggravations of christ's sorrows in the garden ; and a dialogue between the devil , king of darkness , and death , the king of terrors . here let 's a while reflect with careful heed ; what! doth the guiltless for the guilty bleed ? this may astonish all , here 's love indeed ! do mortals ever greater love extend , then to lay down their lives for a dear friend ? but for a prince , a mighty prince to die , not for a friend , but for an enemy , convicted and condemn'd for horrid treason , thus to step in at that most critick season , when just the fatal blow was to be given ; this love 's above our reach , higher than heaven , deeper than ocean seas , so infinite , as well deserves our wonder day and night . what ? was the father free his son to give , his dear and only son , that she might live ? and doth the son i' th midst of enemies yield up himself to be a sacrifice ? yet who can be so bold to lay their hands upon this prince , that heaven & earth commands ? how shall this thing be now accomplished ? and by , what means shall his dear blood be shed ? let 's now inquire who is 't that will consent to be the grand and chiefest instrument to execute this precious spotless lamb , who for this purpose down from heav'n came ? has he on earth any such spightful foe , as dare's attempt this ' mazing thing to do ? you heard before he daily was beset , and with what enemies he often met ; but now his hour is drawing very near . great consultations ' mongst his foes there were , how they might take his blessed life away , who seem'd himself impatient of delay . he long'd until his work were finished , which could not be until his blood were shed : and though he had most raging enemies , yet knew they not what project to devise to bring this bloody traiterous deed to pass , which long before by them designed was : until apollyon finding by his art the dire intentions harbour'd in their heart , doth rouse them up , and first the matter start to the infernal powers , to wake them ●l a second time upon this prince to fall . then belzebub , satan , and lucifer , consult afresh how to renew the war , and to this purpose wee 'l suppose they spake : apollyon . shake off your fears , and speedily let 's make the strongest head that possibly we can against this strong , this devil-amazing man. now , now 's the day , let 's bring him to death's sting , and then with shouts of triumph we may sing : for over death 't is we the power have , and we may sure secure him in the grave . 't is he alone who frights us in our station , and puts us all into great consternation . our kingdom by this means is like to fall , and we thereby be ruin'd great and small . i have engag'd him once , but could not stand , i know his strength , he has a pow'rful hand . belzebub . my sentence is for war ; this enterprize well managed , will make our kingdom rise , and re-inthrone us in our antient skies , to a great height and flourish , as before : when he is down , we 'l let him rise no more . can we but once deprive him of his life , 't will put an end to all our fears and strife . lucifer . dominions , pow'rs , and principalities you all in danger are ; awake and rise from off your seats , and lazy beds of down : sleep you secure , or , fear not the dread frown of him who cast you down , and joys to see your abject state confess his victory ? shall all our brave infernal regiments yield , and basely quit the even yet doubtful field ? what ? by one man shall such a pow'rful host be overcome , and all at once be lost ? come , shew your valour , i 'le command the van , tho we 're to engage withone that 's more than man , yet fear him not ; why doth each spirits hand shake thus ? why do you all amazed stand ? has none found out a way to make him yield , and either by fraud or force to quit the field ? at this old satan rose from off his seat , ready to burst with rage and malice great , and cast a terrible look ( if minded well ) enough to fright all th' devils out of hell. satan . you mighty lords of the infernal lake , hark unto me , who for our empires sake have now devis'd a stratagem , that may ( if i mistake not ) prove the only way to bring about the ruin of our foe , whom i both hate and dread , as you well know . there is his servant judas , he 's our friend , and into him forthwith will i desc1end , who by my strong persuasions soon will do that which may make for 's master's overthrow . he will betray him to our servants hand , who will secure him safe at your command , and put him unto death , who when destroy'd , we never any more shall be annoy'd . they all agreed to what old satan said , combining jointly to assist and aid him in this great , though cursed enterprise , and bid him make what hast he could devise . delays are dangerous , devils well know that : but why need they grim satan instigate ? he needs not be provoked to make haste , when 't is to injure souls ; or them to waste ; or wreck his malice , rage , and hellish spight on the sweet person of the prince of light. for now , alas ! is come the dismal hour , the time of darkness . and hell 's direful pow'r no sooner spoke , but satan flew away , winged with spight , impatient of delay . he takes possession of poor judas heart , and unto him in secret doth impart the grand design of this cabal of hell ; who presently consents , and likes it well . away he goes , resolv'd the work to do : a work , lord , did i say ? sad work ! oh who could think that a disciple could do this , betray his lord with a false treach'rous kiss ? perfidious wretch ! what villany is here ? who can conceive the crime ? or who declare the horrid nature of this vile offence ? transcending all degrees of insolence . no treacherous act like it was done on earth , since man first from enliv'ned clay took breath . where was thy conscience , wretch , it did not fly into thy face for this impiety ? were all his wondrous works out of thy mind , his tender love and pity to mankind ? betray the son of man ! can this be so ? what hadst thou in thine eye ? what made thee do this horrid deed ? was 't mony did thee move to forfeit thy allegiance , and thy love ? 't was from that filthy root , root of all evil ! base forbid gain , thou soldst christ to the devil ; ( that is to those vile men he did employ to perpetrate this cursed tragedy . ) this shew'd thy malice , and how thou didst hate him ; but tell us , judas ! at what price didst rate him ? what price didst set upon his blessed head ? are thirty pence enough ? what , valued at this low price ? — is jesus worth no more ? such a sad bargain ne're was made before . a box of ointment's worth , in thy esteem , three hundred pence ; and dost thou value him not to amount in worth 'bove the tenth part ? thou shew'st how blind , and how deceiv'd thou art ? he whose most precious personage out-shines the fading lustre of all ophirs mines . and carries sweeter odours in his breast , than all the spices that perfume the east ; he that 's omnipotencies choice delight , whom trembling angels worship day and night ; he that the saints above all worlds do prize , in whom all worth and true enjoyment lies ; shall he be sold at such a rate ? o fie ! thou wilt repent it to eternitie , that thou didst ever such a bargain make : what ? thirty bits of cursed silver take for th' pearl of matchless price ; thou sorbid sot ! wilt thou be trading , when thou knowest not what 't is thou sell'st ? fool , 't is a precious stone , the indian quarries yield not such an one , worth more than heaven & earth . but it is gone ? so rich a jewel lost ? — go howl and cry ; thou 'lt hang thy self ; next in hell-torments fry . and who can pity thee ? i prethee who to such a traytor will compassion show ? now 't is too late thou dost begin to mourn ; better ( vile wretch ) thou never hadst been born . under incensed wrath , ah ! now he lies , where flames torment , and conscience terrifies . be not offended , sirs , i judg him not ; but his own master's words can't be forgot , who speaking of his sad and sinful fall , doth him the s●● of black perdition call , and says that he is lost . christ is the judge , and to repeat his sentence who can grudge ? but to proceed — how can my spirits hold ? i need relief , my heart ( alas ) grows cold , whilst i with wonder look on what 's behind , soul-melting pity overwhelms my mind . who can of such heart-breaking suff●rings hear , and not dissolve each eye into a tear ? but , ah ! methinks something doth intervene , the thought of which puts me to as much pain , as doth the sad , but useful contemplation of his unhappy happy bloody passion . then let 's ret●●at , and to the garden go , for in that place began his grievous woe : before he doth with th' king of terrors fight , another king sets on him full of spight , whose powr's great , by cursed usurpation , he domineers and rules o're every nation ; he brings the mighty down unto his feet , and makes them all with rigour to submit : the good , the bad , the wise , the old , the young , the rich , the poor , the beautiful , and strong , all that live , ore're liv'd , have worsted bin by this proud lofty one , whose name is sin . a bastard devil of most monstrous birth , begot in hell , by satan first brought forth ; already you have of his malice heard , and how in wrath he never mortal spar'd . a crafty foe , who oftner steers his course in all his wars , by fraud than open force : 't is he that keeps the soul in iron chains , and robs her of all sense ; lest those great pains she otherwise might feel , should make her cry to be deliver'd from his slavery ; unless our jesus doth this foe destroy , the soul he loves he never can enjoy . he had with him before oft a hard duel , and worsted him , escaping all his cruel attaques , but rallying now with other foes he joyns , to lay on more impetuous blows . well may we dread here an amazing fight , for lo ! with him confederate in our sight the wrath of god , most fearful to behold : both these sad enemies , with courage bold , are making all the head that e're they can against this blessed prince , the son of man. oh! let our souls be arm'd with courage bold , whilst we this furious battel do behold . before the fight begins , do you not hear how he doth cry unto his father dear ; o let this cup from me , lord , pass away , if it be possible ; let it , i pray , pass from me , that of it i may not drink . until this time he never seem'd to shrink from any pain , conflict , or suffering ; this combat is , alas , a different thing , from what before he ever met withal ; from hence he did unto his father call once and again , repeating of his cry , it 'h sense of what was now approaching nigh . some may at this 't is likely much admire , that our dear saviour should so loud desire to be deliver'd from that bitter cup , which was prepared for him to drink up . it did not rise for his unwillingness ; but from the pain , the anguish , and distress 't would bring him to : this humane nature's weak from thence he might such supplications make . ah! wrath divine , what humane soul can bea● ? but of divinity he hath his share , which doth again his fainting spirit chear . and such support he needs — cast but an eye , see how the combatants with fury fly upon each other ; what a battel 's here , enough to melt our souls into a tear . lo ! the first blow that sin and wrath doth give , it is the worst he ever did receive . behold ! how frightfully grim wrath doth frown ; nay , more , the prince seems by their strength cast down . now sin & wrath upon him both do lie , which makes him groan , and bitterly to cry , with panting breast , and half-expiring breath , my soul is sorrowful , ev'n unto death . can the great prince of earth and heaven feel such heavy strokes , as thus to make him reel ? the dismal weight of sin this doth declare ; none but a jesvs ▪ could it fully bear . happy are we , as the blest prophet said , our help was upon one that 's mighty laid . could man or angel ev'r have born all this , and not have been cast down to th'deepst abyss ? nay of this mighty one , saint mark hath rais'd our wonder higher , he was sore amaz'd : nay more than this , he fell upon the ground : no soul before such anguish ever found , to see the lord of life brought to the earth , under the pressure of god's heavy wrath ; and that he suffer'd all this in our stead , may make our souls to stand astonished ; especially , if to these trials we shall add his great and bloody agony , wherein the sweat fell from him as he stood , in crimson dy , like trickling drops of blood . ah! precious lord ! this work was very sore ; but still thy love , and it s blest vertue 's more ; through all these toils thou graspst at victory , and captive lead'st at last captivity . if sin that day had not receiv'd a fall , grim death and hell had quickly swallow'd all the race of man ; we all had been undone , no help , no hope , no life for any one ; sin was condemn'd , it had a fatal blow , that now to saints it little hurt can do . but to proceed , here i shall now relate some things which very much do aggravate the sufferings which christ in 's soul indur'd , when he this conquest for our souls procur'd ; no greater sorrows did he ever know , than those which then his soul did undergo . several circumstances which demonstrate the greatness of our saviours sufferings in his soul in the garden . first . they did not seize him with the least surprize , from thence oft-times doth great amazement rise unto poor mortals : we are not aware oft-times what 's nigh , know nothing of the snare . but thus 't was not with the blest prince of light ; what can be hid from great jehovah's sight ? he knew full well what would upon him fall ; yet when it came , so great , surpassing all were th' griefs he felt , he in amaze doth call unto his father dear most earnestly , if 't were his will to let that cup pass by . secondly . it was the very thing he came to do , and yet cry'd out in such sad sort ; o who can then conceive what he did undergo ? he freely did his precious life give up ; and yet he 's ready to refuse the cup. he takes it ( as it were ) into his hand most willingly , but presently doth stand pausing a while : then puts it to his lip , and after he had took one bitter sip , looks up to heav'n , and cryes , o may it be thy will , dear god , this cup might pass from me . thirdly . he knew unless he drank it up , that we must perish all to all eternitie ; and that his coming would prove all in vain , if he refused for us to be slain ; and yet with sighs and groans how did he cry , in sense of wrath , and that extremity , which he beheld would quickly overtake him , when once his blessed father did forsake him ! fourthly . the angels which did there to him appear , demonstrate plain how great his sorrows were : for like as one distressed , makes complaint , quite tired out , and all his spirits faint , needs to be strengthned by some faithful friend : so god to him did holy angels send , for to relieve and comfort him that day , when sin and wrath so heavy on him lay . fifthly . but what 's assistance from an heavenly host , to the great power of the holy ghost ! some little measure of the spirit hath caused blest saints to triumph over death . how have they sung with flames about their ears , contemning pains , regardless of all fears ? this spirit rested on him bodily , without measure ; and yet how doth he cry ! as scarce well knowing which way to bear up , whilst he partakes of this most painful cup. this greatly doth his suff'rings amplify to humane sense , if weighed seriously . sixthly . o lord ! what means these melting sighs and tears ? why is thy soul amaz'd , why fill'd with fears ? ah! 't is enough to break our hearts to think upon that bitter potion thou didst drink ; thou knewst thy sorrows would be quickly o're , and then thou shouldst ne'r sigh nor suffer more ; 't was from thy worth , both wrath and justice cryes , we are appeas'd with this thy sacrifice . might not the shortness of this conflict yield thee some relief ? besides thou knew'st the field thou shouldst obtain , the conquest was thine own , and quickly too the conflict would be gone . i' th midst of wars , or anguish , men indure , if any can them certainly assure , that in short time their troubles will be over , they straight rouse up their spirits to recover , and patiently resolve to bear the smart , for this is like a cordial to the heart . all this thou knew'st , and more abundantly ; yet sins dire weight so heavily did lie , that with strong groans & horror thou didst cry . the torments , lord ! of hell took hold on thee , our souls from that devouring wrath to free . but why didst thou into a garden go thus to encounter with the hellish foe ? was it because there first began our woe ? or , was it , lord , to have us call to mind when we in walks and gardens pleasures find , what thou didst for us in a garden bear , to take our hearts from slitting pleasures here ? but stop , my muse ! look back , and let us s●e what did succeed judas his treachery . o mind , what joy's amongst th' infernal crew , in hopes of what is likely to ensue . not once , but many times ? this makes me quake : we are undone , should he refuse to take part now with us in this extremity , when all we have and are at stake doth lie . to this advice the devils all consent , and call for tyrant death , who doth present his gastly face , and boldly do's demand , what 't was they would have him to take in hand ? then soon apollyon , king of darkness , breaks silence , and to this purpose gravely speaks . apollyon . dread king of terrors , if thou stepst not in , down goes our hell-bred monarchy of sin. we now can walk the spacious earth about , and have we friend or foe , we find him out . where e're we see a person that 's upright , we seek his ruin with the greatest spight . when we by fraud or craft can't him intice to yield to pride , or lust , or any vice , but that he 'l watch us with a wary eye , and persevere in all true piety ; then on him do we bring outward distress , to make him lose , or leave his holiness . our kingdom by this practice is made strong , potent and large , and so has prosper'd long . but now thy help we need , for much we fear the downfal of our kingdom draweth near . upon the earth there now appears in sight a mighty foe , one call'd the prince of light. 〈…〉 and for what end should he from heaven come , if not to execute on us that doom which heav'n long since decreed ? to end which strife , we are resolv'd to take away his life . already he 's betray'd ; if things hit right , and then we 'l yield him up unto thy might . for thy assistance , death , we do implore , else to these mischiefs this will happen more , that creature we so long have captivated , will in her pomp again be re-instated . the thoughts of which there 's none of us can bear , speak , speak , pale monarch ! for we long to hear what 's thy advice ? thou mighty art in pow'r , and canst , we know , whole nations soon devour . the king of terrors . great prince of darkness , you must understand we are not wholly at your proud command . for there 's a mighty pow'r in heaven high , which you are subject to as well as i : 't is true , from him i cannot say at all that i derive my strange original ; yet by his pleasure am circumscrib'd , and ' gainst his will cannot be forc'd nor brib'd . wherefore , if he this prince of light protect , in vain at him shall i my shafts direct . besides , in this exploit methinks i find some strange foreboding ills possess my mind , as if engaging thus against your foe , i should but hasten mine own overthrow . take mine advice then , meddle not at all ; better sit still , you know , than rise to fall . 't is true indeed , as you have well observ'd , your threatned judgment has been long deferr'd : but if your execution-day be come , you can't escape , but must abide your doom . prince of darkness . thou pale-fac'd traytor ! shan't we have thy aid ? then all our hellish projects are betray'd . how oft have we stood by thee ; sent thee forth to do our will and pleasure on the earth ? the first that ever thou hadst in thy hand , committed was by me , at my command , i caused cain to slay his godly brother ; and so taught thee how to bereave the mother of her most dear , of her most hopeful son ; and shall not now my will in this be done ? 't was i which did thy being to thee give : how many subjects dost each day receive from me and mine ? who do in every land promote thy state , and lend their helping-hand . therefore consent , and show thy angry brow , and make this conqueror to thy scepter bow , yielding himself to thee , strike him with speed , and pierce his very heart until it bleed . then some dark cave near the earths centre find , where light ne're pierc'd , nor phoebus ever shin'd , there , there , the vanquisht foe do thou retain close prisn'er with an adamantine chain . when e're thou strik'st , be sure strike home thy blow , lest he revive and work our overthrow . be bold , attempt , and let thy pow'r be known , thy glory of this deed shall be thine own . king of terrors . i must confess i have been often sent by hellish means unto the innocent . to satisfy your envy , pride , and lust , some thousands i have turn'd into the dust . yet never did i strike , but on condition , as heaven did permit , in my commission . and though by thee , and by that monster , sin , the child of hell , i first of all came in ; yet am i not subservient still to thee , but bounded by jehovah's own decree : for had i wholly been at thy command , poor job had fell before thy pow'rful hand . where my dread sovereign lord do's give me charge , to stay my hand ( though my commission 's large ) i must forbear ; but if he once permit , the just , and the unjust , alike i hit . apollyon king of darkness . wilt thou eclipse my glory and renown ? destroy my pow'r , and tread my kingdom down ? fy death ! for shame forbear thy insolence , and do'nt dispute the mandates of thy prince . strike ! i conjure thee ; do not vainly think 't will be thy int'rest from this work to shrink . that hand , that powerful hand that conquers me , if he prevail , at last will vanquish thee . though now on earth thou dost in triumph dwell , if he o'recome , he 'l cast thee down to hell. thou fro'n thy monarchy shalt then be driven , and shalt abide in no place under heaven . thou that hast been a conqueror heretofore , shalt conquer'd be , and never conquer more . ah! lend thy hand , shew forth thy mighty pow'rs , 't is for thy int'rest , death , as well as ours . if arguments and reason may convince thee ; try thy weapons on this dangerous prince . king of terrors . say , say no more . if you find things agree in order to his downfall , i will be his executioner , do you not fear , i tremble at the thoughts of what i hear . damned spirits . bravely resolv'd ! at last they all reply'd , swelling in wrath , in malice , envy , pride , wee 'l now proceed , and craftily prepare all things in readiness to end this war. apollyon . though judas has a party for our turn , yet we have more to do e're we adjourn . if we should bring this enterprise to pass , yet when all 's done , i shall be where i was . we must seek out some persons to defame his so much honour'd and unblemish'd name . he 's just and virtuous , and esteem'd so high , who dares charge him with th' least impurity ? satan . at this an envious devil strait jumpt in ; i 'le lead the people on , let me begin ; i 'le stir them up to envy more and more , such envy that he shall not stand before . belial . these are but sparkles from an hasty fire , which will for want of fuel soon expire . his glory still encreases , ours decays . words without actions are but faint delays . the rarest wit amongst us must look out , with wariness to bring this thing about . i 'le tell you what i newly have contriv'd : let my lord lucifer , the king of pride , make one amongst their rulers in the seat of seeming justice ; tell them they are great and prudent men , yea learned ones likewise , and in their breasts alone true wisdom lies . yea , tell them that the soveraign lord of heaven to them the name of gods on earth hath given , tell them both god and men have though it fit , that they like gods should in this grandeur sit ; and , answerable to this lofty station , the people have them in great veneration . thus , when h' has put their honours in a heat , and swell'd them up with pride and self-conceit , tell them 't is much below their high degree , that such a low inferiour man as he should be their prince , or 〈◊〉 them bear sway , who rather ought their 〈◊〉 to obey . then , when the uncontrouled ●reath of fame has spread abroad the glory of his name , and fill'd each eye and ear with admiration , giving to him applause and veneration , then let our envious friend once more take's place , and sit as pale as death in every face ; and let him tell them , if they do not take some speedy course , their honours lie at stake ; he grows so famous in the peoples eyes , they shortly will their soveraignty despise . satan . nay , i can tell them yet another thing ; the people seek by force to make him king. which if the roman pow'r should understand , they 'd quickly come and take away their land. this sure will work , or other ways i 'le find ; good mariners can sail with every wind . thus these infernals seeking to prevent their future , but deserved punishment , far swifter than the lofty eagle flies , did set upon their hellish enterprize . the king of pride threw forth his poisonous darts , which did not miss to pierce the yielding hearts of those that sat at stern , who should delight to do the thing that 's equal , just , and right : but disregarding great jehovah's laws , they sought ( poor souls ) for popular applause , puft up with pride , and swoln with vain ambition ( that tympany of th' soul ) they had suspition that if the prince of light were once affected , they by the people soon should be rejected . for first they saw his miracles were great , his vertues rendred him still more compleat , and made him so illustriously to shine , he gain'd the appellation of divine . nay , furthermore , they heard now some did sing , hosanna in the highest to the king of israel ! the fragrant flower of jess , the root of david ; oh! who can express the depth of envy which in them did burn , with-raging flames , almost at every turn ? close consultation in their courts appears , and i' th mean while strange rumors fill their ears . the miracles which he before had wrought into the minds of people fresh are brought , those wond'rous things did much encrease the strife : he rass'd , said some , the dead again to life : gave sight unto the blind , who from their birth had never seen the light that guilds the earth : the dumb , the deaf , the lepers , and the lame , in all distempers , whosoever came , had perfect cure in every disease ; nay , he could hush the winds , and calm the seas ; could dispossess the black infernal rout , and cast whole legions of fierce devils out . of five mean barly loavs , and two small fishes , he made above five thousand plenteous dishes . thus many talkt what he before had done , grieving to think what now was coming on . his gracious words , and vertuous life commended him to the multitude , but much offended th' inraged rulers ; yet his innocence was still so sure a guard and strong defence , that they could not their wicked ends obtain . yet from their malice would they not refrain . how often did they in clandestine way endeavour their blood-thirsty hands to lay upon this sacred prince ? yet still through fear the people would rise up , they did forbear . sometimes they thought to trap him in his words , that law & justice then might draw their swords and cut him off . and then again devise another course , charg'd him with blasphemies against the god of heaven , by which way they surely thought they might his life betray . but never could they over him get pow'r untill his time were come : now , now 's their hour . the work must needs be carried on with speed , when heaven and hell about it are agreed . though different ends in these great agents are , yet in the thing they both consenting were , that christ should be of his dear life depriv'd . though hell alone the guilty act contriv'd , yet god indeed from all eternitie , knowing what rage and curs'd malignity would be in their base hearts , resolved then he would permit and suffer these vile men , to bring his purpose and decree to pass , which for our good , and his own glory was . chap. viii . shewing how the lord jesus died in the sinner's stead . such was his love , and yet the soul an enemy at that time to him , and hated him . a full discovery of christ's bloody passion , enough to make a heart of stone to melt . the prince gives up the ghost . death the king of terrors , insults over jesus , prince of light. death is threatned with death : shewing also what fear there was amongst the devils , lest the prince should rise again , and overcome death . a second council held in hell : the devils , tremble . death subdued . heathen oracles cease . the devil 's destroyed upon the prince's resurrection , and put to open shame . joy in heaven . angels sing . saints rejoyce . the end of the first part. but to proceed , will you lift up your eyes , and view the rage of hellish enemies ? the final troubles of the prince of light are coming on ▪ behold a frightful sight ! a multitude with clubs , and swords , and spears about his sacred person now appears . this wretched rabble's come on a design , which wounds and breaks this stony heart of mine to think upon 't ; behold , they are conducted by the grand traitor , and by him instructed how to proceed on this great enterprise , which he by hellish power did devise . arm'd , as you heard , they seiz'd on him , as if he had indeed been some notorious thief . fond men ! if you this prince's nature knew , your weapons are too many , or too few . as man , so meek , you need no rescue fear ; as god , so strong , he can in pieces tear a thousand troops that should approach him near , of which a present instance did appear . some little rays of his dread deitie he caused to break forth , and suddenly they stagger'd , and fell backwards on the ground , that they might see he quickly could confound them utterly , and lay them at his feet , but that he saw it better to submit unto his father's will , and take the cup which was prepared for him to drink up . but they recov'ring strength , got up again , regardless of all dread , and now amain resume their purpose , and with wicked hands take hold of him , w●o heav'n & earth commands . he 's taken prisoner , and strongly bound , who in one moments time could quite confound send . the universe , and all that him offend down to hell's bottom quick with vengeance yet like a lamb he 's to the slaughter led , and , as a malefactor , suffered . most dreadful sorrows did his soul indure that peace and joy for her he might procure ; to bring his purpose to an happy end , he manifests himself indeed a friend , a bounteous friend , who thinks his life not dear , but freely lays it down , doth freely bear the stroke of justice , that he might recover her forfeit life again . oh! sacred lover ! oh! matchless love and grace ! let every eye open its sluces , draw its fountains dry . if he for us such bitter sorrows felt , then let the thoughts of his strong passion melt our sin-congealed hearts , our hearts of stone . what was the reason why this sacred one did bear all this ? were not our sins the cause ? he suffers , but 't was we had broke the laws . is he betray'd to death ? weep o're his herse , who only di'd our death for to reverse . you sin-sick souls , think on his bloody passion , and then take up this bitter lamentation : dear god! i sin'd , and did a saviour need , and must the lord of life and glory bleed ! ah! must his dear and precious blood be spilt , to free me from my vile and horrid guilt ? didst thou , sweet lord , my heavy burthen bear ? and shall not i lament , nor shed a tear ? shall not my hard and flinty heart dissolve , to think how nought but thy own blood could salve my fester'd wounds ? what heart is so condens'd , that cannot by these thoughts be influenc'd and mov'd unto remorse and great contrition , i' th sense of the lord jesus's crucifixion ▪ they hal'd him ( bound ) unto the high priests hall , where priests and council did for witness call . they search'd about for such , but none could find , who did agree together in one mind . they us'd him like a thief , put him to shame , who bore it with great patience , like a lamb. they blindfold him in a disgraceful sort , and ignominiously made him their sport . they smote him on the face , pluckt off his hair , and bid him prophesy then who they were that did him strike , that so they might thereby his office of a prophet vilifie . his own dear servants in this dismal day did him forsake , and from him fly away . they , they in whom his soul took sweet delight , his cursed foes did so amaze and fright , that they disown'd him too , and left him all to stand alone , or otherwise to fall . yea , peter , who would have his lord confide in him above the rest , stoutly deny'd he ever knew him ; nay , and furthermore , to put it out of doubt , he curst and swore . ah! what is man when god withdraws his hand ? a peter then one moment cannot stand . this doubtless did add grief unto his heart , to see his own disciples to depart , and leave him thus in his adversitie , when in their stead it was he came to die . he after this bore much rebuke and shame , scoffs , blows , reproaches , stripes , oh who can name the many cruelties he underwent before his painful death , and not lament ? they cru'lly smite him on his precious cheeks , which he with patience bears , and never seeks to free himself from this their insolence , although he knew his spotless innocence . o gracious lord ! how , how wast thou abus'd , unjustly judg'd , and falsely too accus'd ? accus'd as guilty of some grievous fact , who thoughtst no evil , none didst ever act ? no stain nor spot of sin was found in thee , though thus thou suffer'st for iniquity . the injuries which thou that night did'st bear , how great , my god! how numberless they were ? when he had past away that tedious night , early next morning they with hellish spight , like some great malefactor , him present to pontius pilate : where with innocent and pleasant countenance he then did stand , to know what 't was of him they did demand . then with an humble silence held his peace , which made the sury of his foes increase . next was he unto wicked herod sent , who at his presence seemed much content , hoping he might some miracle behold , because he had been of strange wonders told . but he that knew the secrets of all hearts , who tries the reins and views the inward parts , knew well his curious , but presumptuous mind , was only unto wickedness inclin'd . christ answer'd not when he lookt for replies . which made king herod and his men despise our precious lord , the prince of peace , whilst he became the pattern of humilitie . thus sinners contradict , and dare reprove the lord of life , who quickly could remove the lofty from their seats , and them confound ; but nought but love and mercy doth abound . this was the day of his humiliation , he 's first abas'd , then comes his exaltation . but , oh ! that ever men should be so vile , to smite those lips that never utter'd guile ! he at whose great command the seas were still , is now commanded by each tyrant's will. he●s sent to herod , then sent back again unto the judgment-seat ; but oh ! what pain did he indure there by most wicked men , pen what heart can think , what tongue express , what can set it forth ? their sacrilegious hands bound him about with strong and cruel bands : they mock'd and did deride him shamefully , and then aloud set up a cursed cry , hold , hold him fast , deliver barabbas , who a notorious malefactor was . a barabbas is now prefer'd before him , whom the glorious angels do adore . a murderer shall spared , saved be , when jesvs shall be hanged on a tree . with torturing whips they scourged him most sore , until his flesh was dy'd with purple gore . o dreadful dismal cup ! what heart can think on what he underwent , and 's flesh not shrink ? the blood that once run through his sacred veins , is now let out by soul-tormenting pains , and all the blushing pavement gilds , not stains . ah! don't you see how it fell trickling down , yet unto him was no compassion shown . the blood that issued forth from every wound , descends in pearly drops unto the ground . oh earth ! that didst receive that holy blood , nor fruitful nile , nor tagus golden blood could ever yield like vertue , or such good ; ne●re such a stream did water thee before , nor shall again refresh thee any more . nor were these cruel barb'rous scourgings all that he endur'd in that remorsless hall ; for after this they clothed him in scorn with purple , when his flesh was lasht and torn , and in derision of his princely state , their impious hands a crown of thorns did plate , pressing it on his gracious head with pain , till sacred drops did issue forth again in ruful sort , as they had done before , spreading his precious neck and face all o're . thus like a lamb amongst those wolves he stood , from head to foot besprinkled o're with blood . his kingly office further to debase , ' stead of the scepter due to judah's race , they put a reed in 's hand , then kneel before him , and in derision feignedly adore him . thus , thus did they the sacred prince abuse , crying in scorn — all hail , king of the jews : then in disdain they spit in 's his lovely face . could devils offer god a worse disgrace ? oh depth of love alone , that knows no bounds , to suffer such dire stripes , such mocks & wounds 't was we that sin'd , 't was thou that sufferst shame , to free us from the guilt . oh let thy name thy sacred name for ever honour'd be , who thus wast us'd , to set poor sinners free . but yet , alas ! these sufferings were not all , more bitter things did unto him befall . off next they took the robe , his own put on , and now as if their malice fresh begun , not satisfy'd their god for to deride , they loud cry'd out , let him be crucify'd . his blood they thirst for . pilate gives consent , though conscience told him he was innocent , and had deserved neither death nor bands , yet up he gives him to the rabbles hands . he knew of malice they had brought him thither , yet he and they at last combine together 't imbrew their guilty hands in guiltless blood , who never did them harm , but always good . rather than pilate will displease the jews , hee 'l stifle conscience , utterly refuse all admonitions ; though his bosom friend a timely warning unto him did send , uses intreaties , urges arguments , but nothing would prevail , nothing prevents their wicked purpose . sentence being past , unto his execution now they hast . though he was wounded very much before , his flesh , his virgin flesh , with stripes made sore , yet they upon his martyr'd shoulders lay his heavy cross ; till fainting by the way by reason of th' intolerable pain his bleeding wounds procured , they constrain a country-man of cyrene ( who did pass along that way ) to bear his pond'rous cross . and coming up to dismal golgotha , without remorse of conscience , dread , or awe , they still persist in putting him to death , a death the worst that e're stopt humane breath ; the cruel death o●th cross , matchless for pain , and by god's curse most liable to shame . to cause the just to die was crueltie , but crucifixion's more than 't is to die . prodigious rage ! strange metamorphos'd mind ! what ? kill the lord , who was to you so kind ! what was his crime ? what his so great offence ? that not contented to remove him hence by violent death , but you must look about whereby to find exquisite torments out ? the vilest wretch that ever did draw breath , or in the strictest sense deserved death , could never meet with more severitie from barb'rous foes and brutish tyranny . he meets with no compassion , every heart , and every hand is set to throw a dart. so far from shame in this their villany , they chuse for time to act the tragedy , their chiefest feast , when to jerusalem from every part thousands of people came ; then , then they chose this cursed work to do . that he the greater shame might undergo . when priest and pilate finisht had their court. dear jesus must be fetcht to make them sport . and now behold ( if yet thy delug'd eyes can stay to see so sad a sacrifice ) behold him lift up on the cursed tree . expos'd to torture , death , and infamy . his arms spread wide , as ready to imbrace his bitter'st foes , if they 'd accept his grace ; quite through each hand & foot sharp nails they drive , and fix him there to wait for death alive . hanging betwixt two thieves , numbred among transgressors by the giddy partial throng : for passers-by did rail on him with scorn , wagging their heads , who ought rather to mourn . with taunts and scoffs the vulgar him abuse , prompted by the chief priest , and barb'rous jews . and when he thirsts through his excessive pains , behold what favour at their hands he gains ; all they afford to quench his drought withal , was vinegar , mixed with bitter gall. was ever such a perfect hatred known ? no dram of pity , but all malice shown . he that for them had water turn'd to wine , and shown his pow'r and charity divine ; now wine , nor water now could be allow'd t' asswage his thirst from this ungrateful croud : but into 's tender side they thrust a spear , from whence there came both blood & water clear . thus hand , and foot , and head , and every part , they pierce and wound , for to encrease his smart . ah! see that stream wch from his heart-blood flows , the precious balm and cure of all our woes ! each pious soul , which truly doth believe , it s soveraign vertue freely may receive . one drop of that most sacred blood is worth ten thousand thrones & kingdoms of the earth . when you by sin do see your selves undone , think on that blood which from his side did run . those cordial drops apply'd unto thy heart , will heal thy soul , and cleanse thy inward part . ah! canst thou of christ's dismal passion hear , and not dissolve thy soul into a tear ? but to return — there 's something still behind , which makes strange meltings in my grieved mind , that 's worse than all the rest , oh hear his moan , and how his poor distressed soul doth groan ! his father hides his face , that gracious eye casts forth an angry frown , which made him cry ( after he had these bitter torments felt from cruel hands , and found his soul to melt , his spirits fail , and wounded heart to break ) why , why , my god ? oh why dost thou forsake me in this needful hour ? hard is the case when thou , my god , from me shalt hide thy face . my servants who forsook me , are but dust , poor flesh and blood , alas ! what stay , what trust is there in man ? the best of men are frail ; such as conside in them , their strength will fail . but , ah ! my trust , my hope , my confidence , thou , thou that art my rock and safe defence , even thou , my god! o thou , o thou hast left me , and this at last has of all peace bereft me . whilst souls can see their interest in their god , they can bear up under the sharpest rod : but when thy face is hid , as 't is from me , they sink , they die , they die eternally . thus , thus the prince of peace in sore distress , his bitter moan doth unto god express . great depths of sorrow did oppress his soul , when his sad portion thus he did condole . he saw himself forsaken and forlorn , when in our stead this anguish great was born . that which was due for our iniquity , did heavy on our gracious saviour lie . for justice spar'd not , but laid on her hand , whilst in the room and stead he seeks to stand of the poor soul , he came from heaven to save ; justice , alas ! will the last farthing have . the torments saints have born's another thing from what befel their soveraign lord & king. his spirit 's gracious , great , magnanimous , yet ne're was any soul distressed thus . that much renowned holy martyr , stephen , he had so glorious a prospect from heaven , as fill'd his soul brim-full of consolation , and by that means with joy he bore his passion . should i attempt to walk the spacious field of instances , how many would it yield , where flames of fire were like to beds of roses through heav'nly rays , wch gloriously composes their spirits so , that they in triumph sing , when half-consum'd in fire , they felt no sting . god smiles , and heav'n appears so clear & bright , all fears and terrors were extinguisht quite . but he who for our sakes his life laid down , is forc'd to bear his father's angry frown ; and in our stead he felt his indignation , the bitterest part of all his bitter passion . how heavy is that stroke , how sharp that rod , that 's lifted up by men , laid on by god ? when heav'n and earth , and hell do all agree to lay on stripes with greatst severitie ? that grief , that pain , that anguish must be sore ; and yet all this for us blest jesus bore . who that beholds heav'ns glorious lamp of light when in his strength , obscur'd from our sight by the dark body of the pale-fac'd moon , making black shades of night appear at noon , but would conclude from thence the sun were gone , and had forsaken quite our horizon ? and yet we know he 's but eclips'd a while , and soon will lend the world another smile ; disperse those shades that counterfeited night , and fill the earth again with splendor bright . lo , thus our sun in his celestial sphear is near his setting , yet but lend your ear unto the voice , th' amazing voice of heaven , you 'l find an universal notice given unto the world when this bright sun went down , heav'ns lightfoot herauld quickly makes it known . christ lies a bleeding , nailed on the tree , and now the universal world shall see heaven act a part in this black tragedy , the worlds great eye , the natural sun , whose rays each day throughout the universe displays from east to west , from north to south , his face visiting and refreshing every place , no sooner doth he spy the prince near dead , but straightway he withdraws his blushing head. that horrid sight bright sol abhor'd to see , and hides his face from noon till after three . at three christ's matchless torments made him cry , eli , eli , lama sabachthani . then was the temple vail rent quite asunder , the earth did shake , the rocks did roar like thunder , the clouds grew thick , and such as scatter'd were , conjoin'd to darken all the hemisphear . thus for three hours darkness great remain'd , all hearts now tremble , every spirit 's pain'd . th' astronomers , who starry motions trace , and read earth's wonders in heav'ns various face , ( eusebius , and other authors write ) were much amaz'd at that unusual sight ; their learning could no natural causes spy , nor give a reason of that prodigie . the moon being then at full , just opposite , could not in natures course eclipse sol's light. 't was supernatural what he suffered , and that was it which fill'd them all with dread . some smote their breasts , whilst others in confusion drew from the premises this just conclusion , either the god of nature suffers now ( when sol in sables muffles thus his brow ) or the whole frame o' th world in a short space , will be dissolv'd and end its painful race . these dreadful things which then did come to pass , do fully prove he the messiah was . and many when they saw those wonders done , cry'd out indeed he was god's only son. had not this obvious been to every sight a real thing , with what great ease then might the foes of christ and christianity , detected all as horrid forgery ? but matt'r of fact being so very clear , the jews and heathens thereby silenc'd were . thus he yields up at last his painful breath , and for a while lay conquered by death . conquer'd , said i ! forbear my lavish muse , recall that word , and be not so profuse . what , shall we say , the lord of life is dead ? 't is but a slumber , he 's not conquered . he only for a while retreat hath made , to bring his foes into an ambuscade , and soon will rise more gloriously array'd . thus did the glory of the world lay down his precious life , to purchase a rich crown of life and glory for his spouse , whom he found under wrath , condemn'd eternally , who had receiv'd that sentence full of ire , goe , go thou wretch into eternal fire . but he has bail'd her from hell's gaping jaws , and satisfy'd justice's strictest laws by this his death , where he in her stead stood , and ransom'd her even with his dearest blood. but hark , my muse ! what triumph dost thou hear ? what voice is that hoarse sounding in mine ear ? 't is death , doubtless 't is death that ghastly king , who over christ doth now insulting sing ; now he has got him down , i prethee hear how he o're him doth vaunt and domineer . the king of terror's boasting triumph over christ whilst he lay in the grave . king of terrors . what am i ? or from whence ? for though i be , yet know i not my self ; nor why to me the mightiest monarchs bend . i rule , i raign , and am the high and lofty's soveraign . all tremble at the thoughts of my grim face , they look , they run , yet cannot find a place to hide themselves . my powr's very great , yet know i not who set me in this seat. there 's none that live , have liv'd , or ever may , but i o're them an awful scepter sway . but , oh ! what kind of subject have i here ? a subject , t' whom no monarch is a peer ; ah! how i smile to see 't ; i 'le never fear being worsted now . alas ! dost thou submit ? art thou likewise brought down unto my feet ? who 's able my dread power to withstand ; since thou canst not escape my pow'rful hand ? now i have seiz'd thee , be assur'd that i will keep thee down , for ever thou shalt lie in the dark regions of eternal night . lo ! here , proud mortals , an amasing sight ! what can't i do , since he that made the day , by my strong hand is turned into clay ? if thou can'st not thy self from me deliver , the hope of creature-man is gone for ever . none out of these close regions can repair , nor re-salute again the ambient air. i never did so great a conquest gain , o what a mighty monarch i have slain ! now , now let me be crown'd victoriously ! for what is done , which none could do but i. who dares my triumphs lessen or defer , since i am now a perfect conquerour ? here , here , great prince , with me in this dark cell my captive thou with other kings shalt dwell . prince of light. thou proud imperious tyrant , prethee hear ; don't boast too soon , nor vainly domineer . a feeble warriour may the field obtain , when his strong foe is willing to be slain . my life , proud death , thou didst not take away by any strength of thine : for i did lay it freely down , as god did me command , this made me yield my self into thy hand . king of terrors . i 'le not contend , let that be so or not , i have thee safe in my dominions got ; and e're thou do return , i 'le make thee know what pow'r i have , what 't is that i can do . my prisoner thou art , and here shalt lie in these dark cells unto eternitie , whilst worms on thy most lovely flesh are fed , and with corruption thou art covered . prince of light. stay , stay , pale death , that thou canst nev'r do , for i must not the least corruption know . king of terrors . strange speech ! who 's this ? or how can this thing be ? what 's in the grave shall not corruption see ? though with rich spices thou imbalm'd dost lie , old hoary time shall make thee putrify . kings fortifi'd by lead and searcloth's aid , in precious heaps of fragrant odours laid , to stench and rottenness i soon betray'd . none ever into these low vaults do come , who can escape that sad and dismal doom , of being turned into dust ; — i will thy mouth with filthy putrefaction fill . the holiest man i e're depriv'd of breath , i turned into loathsom stinking earth . and dost thou think thou shalt escape this fate ? no , thou must share of all my subjects state . prince of light. is 't fit i should be threatned thus by thee ? shall death prevail and triumph over me ? dost know , grim tyrant , who 't is thou treadst down ? i am thy lawful prince , and thou shalt own my soveraignty ; thou must , o death , submit , and yield thy self , as conquer'd at my feet . on me thou shalt not have thy proud desire ; no sooner shall three days and nights expire , but i will make thy bonds and chains to fly , and thereby spoil thy principality . but for thy insolence this thou shalt gain , to be thy self , o're-thrown , vanquisht and slain . the tidings which i bring will make thee quake , for i resolve on thee revenge to take . o death , i 'le be thy death , 't is even so , thy utter ruin , and great overthrow is near at hand ; i 'le rouse up from the grave , and make the stone to fly that 's on the cave . let hell and devils all combine to do what 's in their pow'r to save thee from this blow , i mind it not ; i 'le tear and rend them all , and cause them with great vengeance down to fall . captivity a captive i will take , and him a slave and captive ever make . the devils fearing what would come to pass , great consternation straight amongst them was . their chief amaz'd , with envious horror cryes , and to the rest with hast himself applies . lucifer . dominions , pow'rs of the infernal host ! awake , attempt with speed , or all is lost . death's like to lose our great and hop'd for prey , secure him fast , more chains upon him lay . harklare there not strange tremblings under ground mixt with a cry , enough for to confound all the whole host of this amased lake , fear seizes me , i quiver , oh , i quake . what shall we do ? make speed , let him not rise . help , satan ! help , canst thou no way devise to hold him under ground ? now , now , or never , i● he awake , we are undone for ever . should be the cords of death to pieces burst , our 〈…〉 will far exceed the first . 〈…〉 all the hellish fiends do stand aga●● 〈…〉 each holding up his hand ; bew●●●ing 〈◊〉 sad fates , their hearts grow cold , with thoughts of what they fear'd they should behold , which was the resurrection from the dead of him who for poor mortals suffered . belzebub he cryes out to abaddon , ah! what a day is this ! all will be gone . satan doth gnash his teeth , perplext in mind , because they could no more inventions find their kingdom to support , cryes out , alas , we never were before in such a case ! apollyon . ah! what a dismal day , great lords , is here ! the grave doth o'pe , that sight doth just appear of which you talk , of which you stand in fear . now all our hopes , and expectation 's gone . ah! who is it has rould away the stone ? all proves in vain that ever we have done . we must our selves in chains of darkness lie , and be tormented to eternitie . now from the earth fresh light doth gild the skies thick darkness vanishes ; awake , arise , ye mortals , and with joy open your eyes ; behold the morning of that long'd for day ; the grave doth o'pe , whilst devils fly away to hide themselves , but cannot find a place , for vengeance hastens after them apace . the first day of the week is now come in , the glorious prince has made an end of sin. see how he rouses up from the dark grave , the soul from thence , from sin and hell to save . ah! how the damned spirits cry and houl , their fearful fall with anguish to condole . hell's principalities are spoiled quite , and all infernal pow'rs put to flight . see what an open show is made of them , and how great jesvs doth their pride contemn . see how he doth triumph over them all , he 's on his back who gave the soul its fall . see death 's by death destroy'd ; a wond'rous sight , which doth the hearts of angels much delight . they p●y into , and wonder at this thing , accomplisht thus by our victorious king. how like a sneaking , conquer'd , spoiled foe , that 's quite o●recome and brought to utter woe , doth satan look . ah , see the fatal rout , and how the ●rince doth drag these dogs about , he makes a show of them ; come , take a view o' th conquer'd , bloody , baffled hellish crew . what a victorious conqueror is here ? what victor may with this great prince compare ? all warriours you admir'd heretofore , let them not be so much as thought on more . chsist jesvs he is risen from the dead , sin , wrath , death , hell , devils , and all are fled . this glorious conquest o're th' infernal crew , is yet more plain by that which doth insue . some passages from ancient records show the truth of this their final overthrow . upon this rising of the prince of light , the heathen oracles were silenc●d quite . although their priests and prophets cry and call , henceforth they 'r dumb , and answer not at all . which accident and unexpected change amaz'd them all ; 't was so prodigious strange , it made them look about to find the cause of such their silence and surprising pause . surely , saith plutarch , they are either dead , or else wise men are risen in their stead , which in these days diviner secrets know , that oracles before were wont to show . yet he knew better things , and did deny . that spirits either could wax old , or die . some higher reason therefore must find out e're he resolve this sense-confounding doubt . had he conver'sd with john , he might have known by whom , and how those gods were overthrown . christ was reveal'd ( saith he ) unto this end , that he the works of every hellish fiend might bring to nought , destroy and ruine quite , confining them to their eternal night . that this is truth , from authors of their own might be made good , and evidently shown ; sharp juvenal * to speak it out is pleas'd , all oracles at delphos now are ceas'd . and lofty lucan long since did complain that they their deities invok'd in vain , the gods ( saith he , † ) by whom this empire stood are from their empty temples now remov'd . their altars too they have abandon'd quite , and left the places of their old delight . but with one instance more i may conclude , though i indeed might urge a multitude ; 't is that which plutarch doth affirm , and i esteem above what e're antiquity hath left recorded , or most curious eyes can view in best approved histories , relating to the matter we have stated , which follows thus , as 't is by him related . about the period of tiberius's raign who at christ's death was rome's proud soveraign strange hideous cries , shriekings and howlings be heard with amazement , in the grecian sea , complaining that their great god pan was fled , from whence great con●●ernations followed . no sooner did the louder trump of fame this news of their great pan ●s retreat proclaim , but it was brought unto the emperours ears , and unto him a certain truth appears . who being startled at the strange relation , falls with his wisemen into consultation ; who sought by magick to resolve the doubt : which all their art and skill could not find out . yet christians in those days could quickly spy the way to open the whole mysterie . comparing times , they found this strange relation did just fall out upon christ's death and passion ; and then concluded straightway b● the ●all of their great pan , which signifieth all ; all spirits by christ's death were so afflicted , their utter ruin thereby was p●●●icted . yea others of their own recon●● still do confirm the truth of this their overthrow . how one of them constrain'd sometime before by god himself , their fall did thus deplore : " an hebrew child that shall be born , will be " the final downfal of our dignity . " all our usurpt dominions by that child " shall come to nought , and utterly be spoil'd . " he strikes us dumb , and nonplus's our art , " henceforth in vain no further questions start , " but sad and silent from our shrines depart . thus god doth force devils sometimes to speak , that which doth much against their int'rest make . but stay , my muse ; the cherubs chant again , o listen to this more melodious strain . the glorious angels do sweet triumphs sing , upon the conquests of our heav'nly king ; they clap their wings , and leap for joy to see this total rout and happy victorie . shall heav'n rejoyce , and more concerned earth not sing aloud jehovah's praises forth ? o happy day , blest hour , the best of all poor mortals ever saw since adam's fall ; christ of a truth is risen from the grave , no pow'rs of hell could keep him in the cave . yet are there some in these in these last evil days deny that he from death himself did raise . the jews also , with their forefathers , say , 't was a deceit ; for he was stoln away whilst drousy soldiers fell into a sleep , who the sepulchre had a charge to keep . a thing themselves , no doubt , could not believe , but was forg'd by the devil , to deceive and blind mens eyes , who wanted that inspection they might have had touching his resurrection . 't was the last game the devil could devise , to hinder christ's most glorious enterprise . they knew that if his resurrection were received for a truth , no hope was there , but all that they had done , it tumble must : so the last evil would exceed the first . but if they had believ'd it , certainly the souldiers had with great'st severity been punished , for being so remiss , about a thing so weighty as was this . besides , were they asleep , how could they tell what things there came to pass , or what befell ? or , if awake , why did they not prevent those men who came with such a strong intent ? and can one think , if the disciples durst attempt that thing , they should have stript him first ? would they not take the body in the cloaths , lest e're they 'd done , the sould'ers should have rose , and caught them doing it ? and then be sure great sufferings for it they must endure . nay , had these men been guilty of such evils , they 'd been no better than seducing devils , the worst of mortals : and how was it then that god should own and witness to such men , by aiding them ? would heavens pow'r have gone to prove a cheat , when miracles were done ? again , they were of such integrity , as none could brand with the least infamy . and they 'i th face of foes , without least dread declare that he was risen from the dead ; that they convers'd with him full forty days , whilst he instructed them in all his ways , before he did ascend . and then agen , in galilee at once five hundred men saw him with joy , and in their witness gave , that he indeed was risen from the grave . here stop again , my pen , time calls away , upon this theme thou must no longer stay ; leave them to perish , let them fall and die , that this blest resurrection do deny . shall god , his saints , and angels , witness bear unto this thing , and yet shall mortals dare to call the same in question , or deny what is confirm'd by such authority ? no , firm as earth , or heav'ns more stable poles , let this great truth be fixt in pious souls . without it faith 's a fancy , and the best of men more wretched than the vilest beast . but now , awake my muse , no longer slumber the day doth dawn , and joys which none can number are rushing in upon the prince of light ; this sorrow 's gone , nought now but glory bright shines forth in him ; now is he rais'd on high , far out o' th reach of all malignity . nor men nor devils can annoy him more , he 's safely landed on the long'd-for shore . go turtles , go , whilst thousand joys betide the glorious bridegroom and his purchas'd bride . that sun is risen who will ne're go down , who will his spouse with light of glory crown . but where 's the soul ! o where , alas , is she , for whom he dy'd and hung upon the tree ? what greeting ? o what joy , when they do meet , there will abound ! the thoughts thereof are sweet . he that was dead is come to life again , and ever shall in bliss eternal raign . thrice happy is that soul which he hath chose to be his love , his dove , his sharon's rose . but where is she , and what is her estate ? for nothing of her we have heard of late . doth she not wait ? doth she not long to see his lovely face , and to embraced be in his dear arms ? o do'nt she greatly crave one sight of him , one visit more to have ? doth not her soul dissolve then into tears , with thoughts of him who freed her from all fears ? read the next part , and you will quickly find the fruit of sin , and nature of the mind that is corrupt , and fill'd with carnal love , how nothing can those vile affections move ; oh how unkind to christ do sinners prove ! the end of the first book . behind this curtain 〈◊〉 suppose to be such glory ▪ which 〈…〉 can see besides , the day being 〈…〉 too , if wee 〈…〉 yet more 〈◊〉 dare not 〈◊〉 see death and devils , sin & world cast down whilst heaven doth the glorious victor crow● 〈…〉 book ii. the glorious lover . a divine poem . chap. i. shewing how christ renews his suit again and again , which is done either by the ministration of the gospel or by his various providences , and yet the soul refuses to receive him . thus have you heard a sacred story told , fill'd full of wonders , wonders , which unfold such depths of wisdom , depths of grace and love , which none can comprehend , it is above the reach of men ; no knowledg is so high that can conceive of it ; nay , angels pray into this thing , this myst'ry is so deep , it all the glorious seraphims doth keep in holy admiration , they 'r amaz'd to see how all the attributes are rais'd in equal glory , and do sweetly shine in their own proper sphere , alike divine . here by diviner art you all may find what was in our great god's eternal mind , before the earth's foundation long was laid , or e're bright sol his glorious beams display'd , respecting man , whom he foresaw would fall , and bring his soul thereby into sad thral : here may you with much ease and joy espy the great result of the blest trinity . in that eternal council held above , about the soul , the object of christ's love. here also , here 's a proof of true affection , and how to love from hence let 's take direction . who ever had or shew'd such love as he , who for his love was nailed to the tree ? but , hark ! some do enquire , they , long to hear what is become of th' soul he loves so dear ? lo , from the grave he 's come , he looks about , he searches every place to find her out . what is the fled ! and where ? in what strange is●● of 〈◊〉 and darkness lurks she all this while ? good reader , urge me not , i 'le let thee hear that which may melt thy soul into a tear . excuse my pen for what its lines shall speak . such marble hearts as cannot melt , must break . to leave off here , i 'm sure it is not fit , nor would i write what you would have unwrit . but since it doth upon the soul reflect , it matters not how much we do detect the folly which doth in the sinner lie , when soveraign grace exalted is thereby . my heart and pen seem both to be at strife , to paint unkindness forth unto the life . wilt thou , who dost the muses aid , afford divine assistance , that each pow'rful word may rend a heart at least , and every line turn kingdoms and whole nations into brine ▪ of their own tears ? teach me , o lord , the skil t' extract the spirit of grief , o let my quil , like moses rod , make adamants to fly , that tears may gush like rivers from each eye . how can it once be thought that such a friend , who loveth thus , doth thus his love commend , and in such sort so strangely condescend , should when all 's done by her contemned be , though he 's most high , and she of base degree ? the grand design , the end and reason why this prince from heaven came , was scourg'd , did die , was to redeem the soul , and so endeavour to get her love , and marry her for ever , as is before declar'd . but will you hear how things are carry'd , how they manag'd are ? the time is come , you 'l find , by what ensues that this great lord his suit a-fresh renews . when sacred love runs thus with greatest force , what pity is 't ought should disturb its course ? how can the soul refuse to entertain a lover , which for her with shame was slain ? but stop again , my muse , thou must give o're , the prince is come , lo he is at her door . jesus prince of light. most precious soul ! i now am come again , behold 't is i , who for thee have been slain . how is 't with thee , hast thou not heard the news , what for thy sake i suffer'd by the jews ? that through a sea of blood , and sorrows great , i now am come with bowels to intreat thee to embrace the offer i present . and , first of all , with tears do thou repent that ever thou hast entertained sin , that has to me so very bitter bin . soul. repent ! this is a melancholly strain ; it suits with such whose lives are fill'd with pain , and guilty are of some notorious crime , whose glass is near run out , whose precious time draws to an end ; 't is good for such indeed to look about them , and repent with speed : but thus 't is not with me , i know no sorrow i 'le wave that work , i 'le wave it till to morrow ; to morrow , i mean , till some fitter season : i see no cause , alas , i know no reason to hark to thoughts that may disturb my peace , when joys abound , and sweat delights increase . repent ! of what strange kind of voice shall i amazed stand , yet can no danger ' spy . jesvs . no reason why ! ah soul , art still so blind , wounded from head to foot , and canst thou find no ground of grief , no cause to lay to heart thy horrid guilt , nor yet the bitter smart which i indur'd for thee , to prevent severer wrath , severer punishment , and dost not savour this sweet word , repent ? 't is well there 's room , a call , a season fit ; there 's thousand souls who are denied it . dar'st , dar'st adventure still to live in sin ? what , crucifie thy dying lord agin ! were not my pangs sufficient ? must i bleed afresh ? o must thy sinful pleasures feed upon my torments ? and augment the story of the sad passion of the lord of glory ? is there no pity in thee ? what , no remorse within thy breast ? seek , seek a firm divorce betwixt thy self and sin ; do thy endeavour to break that league , depart , depart for ever . did i not suffer to dissolve the knot between thee and all lust ? and wilt thou not regard me now , but entertain my foe ? what , cruel unto me , and thy self too ! i prethee , soul , bethink thy self , and yield , and let thy lovers for my sake be kill'd ; ah , let them die , who if they live , will be thy death at last , who have bin death to me . soul. thos● joys are sweet , which do delight my heart ; ah! how can i and sinful objects part ? must gainful lusts , and those which honour's yield , at once be put to th' sword ? and those be kill'd which so much pleasure unto me afford ? how can it be ? alas , it is too hard : the thoughts of it's a perfect death to me ; lord , say no more , i cannot yield to thee . jesus . ah! didst thou know , poor soul , what 't is to sin , and how my soul for it has tortur'd bin , thou wouldst revenged be on it , i 'm sure , and a divorcement speedily procure . or , didst thou know what grief it is to me to be contemned and despis'd by thee ; such churlish answers wouldst thou not return to him , whose soul fervent love do's burn to thee , poor wretch , and only for thy good , 't is that i seek , and sought with tears of blood . once more i ask thy love , i cannot leave thee , until my everlasting arms receive thee . soul. if i may have those pleasures which delight me , whose amorous glances sweetly do invite me to love them dear , who stollen have my heart , j am contented thou shouldst have some part of my affection : worldly joy is sweet , and i resolve to take some part of it . jesus . ungrateful soul ! did i not wholly give my self for thee ? and shall i now receive a piece of thine , nay but a little part , that have deserved more than a whole heart : 't is all the heart , or none ; do'st think it fit sin and the devil should have part of it ? would any lover such strange love receive , to be contented that his spouse should have , some other suiters , and to them should cleave ? what sayst , deceived soul ? why standst thou mute ? disclose thy inward thoughts , and grant my suit. o speak ! or , if thy doubtful mind be bent to silence , let that silence be consent . if thou wilt grant me that whole heart of thine ; we 'l exchange hearts , i 'le give thee all of mine . she look'd about , she mus'd , she paus'd a while , whilst he on her cast forth an heav'nly smile , sweet rays of glory glanced from his eye , enough to ravish all the standers-by ; so great a lustre from his garments shone , it dazl'd all weak eyes to look upon . like as the sun his glorious beams displays , dispersing every way his sparkling rays , when in his strength & splendor bright doth shine , so glister'd forth his glory all divine . ne're such a beauty carnal eyes beheld . ah! one sweet sight of him has wholly fill'd the greatest soul that liv'd , and there is still enough in him millions of hearts to fill . and none but him alone can satisfie the soul of man , the soul-enlightned eye . but stay and hear the answer which is given by the deceived soul. o let the heaven and earth astonish'd stand , whilst stubborn she deny'd his suit , will not persuaded be to o'pe her door , who longs to enter in , to fill her soul with joy , destroy her sin . soul. strange 't is to me such beauty should be there ! what , so amazing glorious , none so fair ! when i no loveliness in him can see the world , and outward pleasures , seem to me more rare and spriteful , far the better choice ; such things i like : but for this lover's voice , his face and favour i ca'nt so esteem , nor can i leave all things for love of him . therefore be gone , and cease thy suit ; for i have fixt my mind elswhere , my heart and eye is set on that which outward eyes can see . lord , let me not be troubl'd more with thee . o stay , my muse ! reach me an iron pen , t● engrave this on the marble hearts of men . let sinners look within , then let them read themselves ungrateful , blind , and dark indeed . would not each soul conclude this creature were besides her self , or else deserv'd to bear the great'st contempt , and pity'd be by none , that bids such a dear lover to be gone ? how oft has he by precious motives try'd the soul from sin and evil to divide , and make her too obdurat heart relent , and take such ways as wisdom do's invent ? his passions , sighs and tears are ready still , as the officious agents of his will , to work her to a sence of her estate : but she 's ( alas ) so dark and desperate , that his sweet voice , of so divine a strain , so moving , mov'd her , but seems all in vain . he sighs for her , he knows her sad distress , he asks her love , but still without success . ah sinners ! view your rocky hearts , and then smite on your breasts , lament , and read agen . the glorious lord his love 's so strange , so great , he knows not how to think of a retreat . his soul is griev'd , yet takes not her denial , but makes a new essay , another trial. jesus . did , did i love thee from eternity ? and my celestial kingdom leave for thee ? did i man's humane nature freely take ? did i my bed in a poor manger make ? did i engage the cruel'st of all foes ? did i from men and devils meet with blows ? did i such kind of tortures undergoe which men nor angels can't conceive or know ? did wrath pursue , and justice fall on me ? and did i bear it all for love to thee ? ah! did i sweat great drops of sacred blood , until the ground was sprinkled where i stood ? and were my feet and hands nail'd to the tree , whilst my dear father hid his face from me ? have i with joy , delight , and chearful heart indur'd all this excessive pain and smart , and out of precious love to thee i bore ? and must i still be kept out of thy door ? shall , shall i leave thee then , and take my flight into some foreign land , and let the night of dismal darkness be thy lot for ever , where direful wrath all graceless souls do sever from all sweet shines of my eternal face , that thou mayst there bewail with shame thy case ? when shades of frightful darkness thee do cover , thou wilt condole the loss of such a lover ; must i be gone , must i my farewel take and leave thee to thy self ? my heart doth ake to think upon thy state , when i do leave thee ; far rather would i have these arms receive thee . what , slight a saviour thus , a friend indeed , an early friend , a friend , who chose to bleed for thee , and in thy stead , that so thereby he might enjoy thee to eternitie ! farewel , false soul , i bid thee now adieu ; take what will follow , dread what will insue . grief , sorrows , sickness and a troubled mind , will thee pursue , until thou com'st to find a changed heart ; and vengeance do's allot ruin to those thou lov'st , who love thee not . i 'le kill them all who have insnar'd thy heart , before from thee for ever i depart . ah! how my soul with a tempestuous tide of tears is overwhelm'd , whilst i 'm deny'd my suit by thee ! my passions overflow to see thee slight me , and my passion too : what , tread me underfoot ! whilst vanity , and worldly joys , are jewels in thine eye ! as if best good , and sweet'st content lay hid in that gay fruit , which is alone forbid . he woo's , the soul says no ; he still replies ; he sweetly sues , she wickedly denies . he woos afresh , she answers with disdain , i cannot love , but he intreats again . at last he leaves her , and his suit adjourns ; he views the soul , and griev'd , away returns : he bids farewel , and yet he bids it so , as if he knew not how to take her no. he bids farewel , but 't is as if delay did promise better farewels , than his stay . he now withdraws , but 't is with a design his absence might her heart the more incline to th' love and liking of him , or to see what by some other means perform'd may be . as lovers often times by rules of art devise new ways to gain upon the heart of such they love , to bring them to their bow ; like things sometimes doth jesus also do . t' incline the sinners heart , he hides his face , and brings them into a distressed case . he lays them on sick beds , for to discover the worth and need of such a sacred lover . poor sinners , ponder well what you do read , and mind those thoughts which woo you to take heed how you neglect & slights the day of grace , or to base lust and vain delights give place . now sickness comes , & death begins to fright her , and 't is no marvel if the lord do slight her . her drousy conscience also now awakes ; alas , she startl'd much , she weeps , she quakes , she crys out for a christ , but non's in sight , and all her other lovers fail her quite . she yields , she loves , but with a servile heart , when other lovers slight her and depart . she loves thee not , lord christ , for what thou art , but what thou hast : and should she spared be , she 'd shew her love to sin , more than to thee . no sooner the sad soul her state laments , but bowels mov'd in jesus , he relents . in her afflictions , he 's afflicted too , and can't be long e're he 'l compassions shew . he sent relief , he eas'd her of her pain , and rais'd her up to former health again . but as 't was hinted , so it came to pass , the wretched soul proves vile as ere she was . affliction will not bring to jesus's feet , unless great pow'r do go along with it . the soul 's like phar'oh : crys when smitten sore ; then , then for christ , and o'twill sin no more ! but when rais'd up , and has sweet health restor'd , it cleavs to sin afrecsh , forgets the lord. but the affections of the prince of peace abated not , but rather did increase . his love and patience both alike shine forth , to ' stonishment of all who live on earth . and that he might obtain the soul at last , his servants call'd and sent away in hast to recommend his love , and in his stead to o'pe those precious glories , which lie hid to her and to all those who carnal be : alas ! they ca'nt behold , they cannot see those high perfections which in jesus are , nor can they think his beauty is so rare , exceeding all conception , all compare . dear reader , prethee mark what here insues mind , mind the arguments this man dos use to move the soul to tears of true contrition , fetch'd from christ's love , and from her lost condition . theologue . by jesus sent ! by such a prince as he ! ah! 't is a work too great , too high for me . what glory , lord , hast thou conferr'd on those thou do'st imploy , thy secrets to disclose ! what! be a spokesman for a prince so great , to represent his love , and to entreat poor sinners in his stead , to entertain his sacred person ! lord , i 'le try again ( since thou command'st me forth ) what may be done ; thou bidst me go , my duty is to run . did abraham's servant readily comply with his command with great'st fidelity ? and shall i be unfaithful unto thee ? no , lord , i will not ; do but strengthen me , prosper my way , and let me have success , that i with him thy sacred name may bless ; and how shall i , poor nothing i , rejoice to see the soul , thy spouse , thy father's choice . what next thy love 's so sweet , lord , unto me , than to bring in poor sinners unto thee ? chap. ii. shewing the evil of sin , and how compar'd . hail , precious soul ! once glorious , noble born , but now debas'd , defil'd , in garments torn ; nay , naked quite , yet mindst it not at all ; thy wounds do stink , and vipers in them crawl . so many sins of which thou guilty art , so many serpents cleave unto thy heart . what●s sin ? is 't not a frightful cockatrice ? no serpent like the serpent called vice. and dost thou love to play with such a thing ? ah fool ! take heed , view , view its poisonous sting , brute beast by natur 's instinct are aware of the gilt bait and sence-beguiling snare , though it seems ne'r so sweet , or ne'r so fair . and art thou such a fool to hug a snake , and in thy breast such great provision make , that it may harbour there both day and night ? ah! couldst thou see , or hadst a little sight , 't would soon appear a very loath'd delight . no evil like the evil called sin , which thou dost love , which thou tak'st pleasure in . for what is sin , is 't not a deadly evil , the filthy spawn and off-spring of the devil ? and is thy mind on folly wholly bent ? what , love the devils odious excrement ! shall that which is the superstuity of naughtiness , be lovely in thine eye ? what , dost thou value christ , and all he hath not worth vain joys and pleasures on the earth ? has he so much esteemed thee ? and must thou value him less than a cursed lust ? dost thou more good in that soul brat espy , than is in all the glorious trinitie ? that which men judge is best , they strive to chuse , things of the smallest value they refuse . o wretched soul ! what thoughts dost thou retain of thy dear lord and blessed soveraign ? come , view thy choice , see how deprav'd thou art in judgment , will , affection , thy whole heart is so corrupt , defiled , and impure , thou canst not christ , nor godliness indure . again , what 's sin ? is 't not a trait'rous foe , a traytor unto god , and rebel too ? it first of all against him took up arms , and made his angels fall by its false charms . nought is so contrary to god as that , nor more the perfect object of his hate . the devil was god's creature , good at first ; 't was sin that made him hateful and accurst . sin ne'r was good , its essence is impure ; evil at first , so now , so will indure . and darest thou , o soul , conceal this foe ? nay , hide him in thy house , and also show such deared love to him , as to delight in his base company both day and night ? nay , sport and play , and merry be with him , what gods dos hate and loath , dost thou esteem ? dost not , o soul , deserve for this to die ? what greater crime , what greater enmity canst thou be guilty of , or canst thou show , than thus to harbour god's most traitrous foe ? the chiefest room he can always command , whilst my dear master at thy door must stand , and can't one look , nor one sweet smile obtain , who is thy saviour , and thy soveraign . what 's sin ? a thing that 's worser than the devil . sin made him so , sin is a thing so evil , 't is worse than hell , it dug that horrid pit , 't is sin that casts all sinners into it . no lake of fire , no tophet had there bin for souls of men nor devils , but through sin : 't is that which lays them there heap upon heap , sin was the cause 't was made so large and deep . sin is the fuel that augments hell-fire ; wer 't not for sin , hell-flames would soon expire . and wilt thou dandle sin still on thy knee ? wilt make a mock of it ? wilt jolly be ? wilt sin and say , alas ! i am in sport ? ah! see thy folly , ere thou pay'st dear for 't . is sin god's foe ? and is it so to thee ? then part with sin , break that affinitie : dissolve the knot with speed , do thy endeavour ; which will destroy thee otherwise for ever . nay , what is sin ? it is a leprosy : when scripture so compares it , may not i call it a sickness , or a loathsom sore , that quite covers the soul , and spreads all o're , like to an ulcer , or infectious biles , that do corrupt , that poisons and defiles the soul afflicted , and all others too that dwell with him , or have with him to do ? oh how do men fly from the pestilence ? and wilt not thou learn wisdom soul , from thence ? sin is a plague that kills eternally all souls of men , unless they swiftly fly to jesus christ , no med'cine will do good , nor heal this plague , but this physicians blood. what blindness is there then in thy base heart ? 't is not the plague , th' physician must depart : thou shutst the door , wilt not let him come in whose purpose is to heal the plague of sin . nay , what is sin ? 't is poison in a cup , that 's gilt without , and men do drink it up most earnestly , with joy , and much delight , being pleasant to the carnal appetite . sin 's s●cet to him whose soul is out of taste , but long , alas , its sweetness will not last . sin 's sweet to th' flesh that dos it dearly love , but to the spirit it dos poison prove . hast , hast thou suck'd this deadly poison in , and dost not see thy vital parts begin to swell ? art poison'd , soul , look , look about to get an antidote to work it out , before it is too late . the poison 's strong , don't stay a day , twelve hours is too long . one dram of grace mixt with repenting tears , the grace of perfect love , that casts out fears , mixt with that faith , which kills all unbelief , took down with speed , will ease thee of thy grief , will purge thy soul , and work by vomit well , and all vile dregs of venom 't wil expel . unless thou vomit up each dreg , be sure no hope of life ; one sin will death procure unto thy soul . repentance is not right , till sin , nay , every sin 's forsaken quite . not only left , but , as a poisonous cup , they greatly loath what e're they vomit up . no evil like the evil called sin , which thou dost love , which thou tak'st pleasure in . again , what 's sin ? it is an horrid thief , or a deceiver ; nay , it is the chief or grandest cheater too that e're was known , he has rob'd thousands ; nay , there is but one that lives , or e're has liv'd , but rob'd have bin by this great thief , by this deceiver , sin . no petty padder , his ambitious eye doth search about , he subtilly does spy into the place where all the jewels lie . the first he seizes is the jewel time. he 〈◊〉 robs each soul of all their prime and chiefest days , which mercy doth afford , which should be dedicated to the lord. and more then this , not one good thing they have , but them of it does this curst thief deceive . sweet gospel grace , nay and the gospel too , and all that glory which they also do confer on us , souls are deceiv'd hereby , and yet they know it not , they don't espy the way it works , it 's done so secretly . sin robs the soul of its sweet jewel peace , and in its room do's grief and anguish place . who ever doth this grievous loss sustain , can't have it made up unto him again by treasures of all kingdoms here on earth , no valuing it , no knowing of its worth . another thing this thief has in his eye , and lays his fingers on , then by and by doth bear away , it is the jewel , soul , a loss which mortals ever shall condole . for had a man ten thousand worlds to lose : the loss of them far better had he chose , than lose his soul , why would you think it strange ? what shall a man for 's soul give in exchange ? there 's one rich jewel more , and 't is the chief that is aim'd at by satan and this thief , ah! 't is a thing more worth than all the rest : how , how can then the value be exprest ? it is a precious stone that shines so bright , it doth the heart of the great god delight . he loves it dear , 't is that his eye 's upon , and nought he prizes like this precious stone . this stone , poor soul , he offers unto thee , what sayst thou to 't , canst thou no beauty see , no worth in that which god accounts so rare ? strange ' t is ! shall i the cause of it declare ? sin blinds thine eyes , and dos beguile thee so , thou for a pepple lets this jewel go . this stone ( know thou ) is the pearl of great price , let not this base deceiver thee entice to slight dear jesvs : wilt be such a fool , to lose thy time , thy christ , peace , and thy soul ? be thou more wise , and more considerate , thou dost , alas , thy pleasures over-rate . let 's go to th' ballance , prethee , soul , let 's weigh the pearl of price ; make hast , and quickly lay into the scales , the flesh , and loads of pleasure ; for honour , all the acts of mighty cesar , and cast whole mines in too , whole mines of treasure ! add world to world , then heap a thousand more , and throw them in , if thou canst find such store ; and see which ballance of them is too light ; lo it is done , and thine 's such under-weight , it seems as if thy scale was empty quite . let 's take the pearl out , and then le ts put in an airy bubble ; now let 's weigh agin . see , see , fond soul , thy scale aloft dos fly , there 's nothing in 't , 't is less than vanity . what folly was 't to make the first compare ? what weigh the world with christ ! no need is there to run that parallel , thou now mayst find thy self deceiv'd , thou labour'st for the wind . for sin 's compos'd of nought save subtil wiles , it fawn's and flatters , and betrays by smiles . it 's like a panther , or a crocodil , it seems to love , and promises no ill ; it hides its sting , seems harmless , as the dove , it hugs the soul , it hates , when vow 's tru'st love . it plays the tyrant most by gilded pills , it secretly insnares the soul it kills . sin 's promises they all deceitful be , does promise wealth , but pay us poverty : does promise honour , but dos pay us shame ; and quite bereaves a man of his good name . does promise pleasure , but does pay us sorrow ; does promise life to day , pays death to morrow . no evil like to th' evil called sin , which thou dost love , which thou tak'st pleasure in . again , what 's sin ? a second dalilah , which in the bosom lies , does tempt and draw the soul to yield unto its cursed ways , and resteth not until it quite betrays it's life into the proud philistines hands , who take and bind it with base churlish bands , nay , and most cruelly puts out its eyes , makes it grind in their mill. devils devise all this , and more then this , when they do get the poor deluded soul into their net . lastly , what 's sin ? read thou the former part of this small book , o view the bitter smart thy saviour bore , it pierc'd his very heart . think thou upon his bloudy agony , 't is that opes best its hellish mysterie , and shews the venom which in it dos lie . no evil like the evil called sin , which thou dost love , and tak'st such pleasure in . had evil man's fool-hardiness extended no further than himself , and there had ended , 't were not so much , but o! i do espy another is much injured thereby , ten thousand times more excellent in worth : for the great god , who form'd the heav'n & earth , doth look upon himself as wrong'd thereby , for he that sins , doth little less than fly i' th very face of his blest majesty . and when the son of glory hither came , o how was he exposed unto shame ! it brought his sacred person in disgrace , when sinners vile spat in his heavn'ly face . they taunt him with base terms ; and being bound they scourged him ; he bled : but the worst wound was in his soul , occasioned by sin ; and thou thereby woundst him most sore agin . o wilt thou paddle in the pure stream of precious bloud ! contemn it ! o extream and hideous monster ! dost thou hug the knife which wounded him , yea took away his life , and will let out thy blood , though now it be delighted in , and loved much by thee ? of wonders strange , and prodigies that are amazing unto all who of them bear , none can come nigh , or be compar'd to this , a prodigie of prodigies it is . of love and lover , ne'r the like was known , nor was the like ingratitude e're shown . the one doth love beyond all admiration , and suffer'd things beyond humane relation . and he a king , but she a filthy brute , a beggar vile , and yet denies his suit ! question . from whence is it ? o why will she not close with this great lord ? how can she still oppose his oft-repeated proffers ? how , not yet ! yield unto him ? pray what 's the cause of it ? answer . 't is not in her own power to dispose her self in marriage : also here are those who dwell with her , and her relations be , who spoil the match , or the affinitie , which otherwise in all appearance might be throughly made with jesus prince of light. two proud relations loftily stand off , who urge her to reject him with a scoff . the one is will , a very churlish piece , who all along for sin and satan is . the other's judgment , once most grave and wise , but now with will both cursed enemies ; to god and christ true piety oppose , and lead the soul with evil ways to close . 't is they who must dispose of her , if she e're yield to christ his dearest spouse to be . but sin has so by craft corrupted them , and drawn them to its party , they contemn this glorious lover , and will not consent the soul should yield to him , or should repent , and so break off with other lovers , who she yet doth love , and loth is to for-go . besides them , in her house doth also dwell an enemy call'd old-man , known full well to be a grand and horrid instrument , to keep the soul from granting her consent . o! he 's the cause of all the inward strife , and hates the thoughts she should become his wife . and will prevent it , if he can find out meet ways and means to bring the same about . nay such a foe this old-man is indeed , that till he 's slain by th' spirit , or does bleed , or weakned in his power , ne'r will she with the lord christ firmly united be . slight wounds wo'nt do , he must be slain out-right , such is his rage , his subtilty and spite against this happy match ; till he 's near dead , it cannot be in truth accomplished . therefore expect to hear of his black doom , before the sweet espousal day doth come . there 's also yet another inmate , i perceive dwells in her house ( which by and by you 'l hear much of ) who all her secrets knows , and can her very inward thoughts disclose , his name is conscience , whose power 's so great , that in her house he hath a regal seat. these three allies by old-man so corrupted , have all along the business interrupted , they naturally are opposite to grace , and are far more inclined to give place to sensual objects , and the prince o' th night , and so betray the soul , for want of light , into their hands , of whom you heard before , who secretly design for ever-more to take away her life , and quite undo her , whilst flatteringly they promise peace unto her ; the soul 's deprav'd and captivated so , it chuses evil , and lets jesus go , the chiefest good , and takes the chiefest evil , being by nature acted by the devil . this well consider'd , may the cause discover why she denies to entertain this lover . the soul is dead , and cannot see , nor hear , 't is sensless as a stone ; a stone can bear the greatest weight , and neither break , nor melt : souls dead to god , ne'r love-sick passions felt unto this day ; nor can they love , until they are convinc'd of sin and all the ill they have committed ' gainst his holy will. being sensible hereof , then with strong cryes they fly to god for salve to o'pe their eys ; the eys affect the heart , when thou canst see christ will be dear , and not till then to thee . the conscience first is always wrought upon , which never is effectually done , but by the spirits pow'r and operation , which sets it equally against transgression . but lest i should be tedious , i 'le forbear , craving attention to what follows here . chap. iii. shewing christ's heavenly and admirable beauty , riches , bounty , power , and wisdom . theologue . wilt thou be cruel to so dear a friend ? upon thy self 't will fall , poor soul , i th' end . did not rebeck● yiel'd , and chuse to go with abram's servant ? and wilt thou say no ? what was an isaac unto him , whom i desire thee to fix thy tender eye upon ? was isaac fair and wealthy too ? or was he great ? ah soul ! will such things do ? if beauty , wealth , or honour thou dost prize , i do present one now before thine eys , that is the object , this alone is he ; none , none like him did ever mortals see . he is all fair , in him 's not one ill feature , ten thousand times more fair than any creature that lives , or ever lived on the earth , his beauty so amazingly shines forth ; angelick nature is enamor'd so , they love him dearly , and admire him too . his head is like unto the purest gold , his curled tresses lovely to behold , and such a brightness sparkles from his eys , as when aurora gilds the morning skies . and though so bright , yet lovely like the doves , charming all hearts , where r●●is diviner loves , look on his beauteous cheeks , and thou 'lt espy the rose of sharon deckt in royaltie . his smiling lips , his speech , and words so sweet , that all delights and joy in them do meet ; which tends at once to ravish ear and sight , and to a kiss all heavenly souls invite . the image of his father 's in his face ; his inward parts excel , he 's full of grace . if heaven and earth can make a rare complexion , without a spot , or the least imperfection , here , here it is , it in this prince doth shine , he 's altogether lovely , all divine . 1. his beauty is so much desirable , no souls that see it any ways are able for to withstand the influ'nce of the same ; they 'r so enamour'd with it , they proclaim there 's none like him in earth , nor heav'n above ; it draws their hearts , and makes them fall in love immediately , so that they cannot stay from following him one minute of a day . the flock is left , the herd , and fishing net , as soon as e're the soul its eye doth set upon his face , or of it takes a view , they 'l cleave to him , whatever doth insue . 2. christ is the spring , or the original of earthly beauty , and celestial . that beauty which in glorious angels shine , or is in creatures natural , or divine , it flows from him : o it is he doth grace the mind with glorious beauty , as the face . 3. christ's beauty 's chast , most pure , and without snares , not like to other's , which oft unawares , like josephs , most treacherously betrays poor wanton souls , and leads them to the pit , before they are aware , or think of it ! here may'st thou look , and love , and take thy 〈◊〉 ( yea every one who hath a heart , a will ) whose sweetness ne'r will glut , furfeit , or 〈◊〉 4. his beauty 's real , 't is no glistering 〈◊〉 that suits vain sinners , this affects the saint . the painted face pleases the carnal ●y● , but none but saints through faith can this espy that 's a vain show , but this a precious thing , in sight of which celestial joy doth spring 5. this beauty fills , and fully satisfies . the hearts of all who have enlightned eyes he that sees christ , doth say , lord , now i have what e're i long●d to see , no more i crave , i have enough , my heart and i are fill'd , which was not so before , whilst i behold things with a sensual heart and outward eye . there 's nothing here , save christ , can satisfie that precious soul , which lieth in thy breast ; reject him , and ne'r look for peace nor rest . 6. christ's beauty●s hidden , 't is so 〈◊〉 ; no glimmerings of it can appear at all to carnal souls . this is the cause why he is thus deny'd and slighted still by thee 7. there 's one thing more which i'l● to thee impart , touching christ's beauty , by diviner . 〈◊〉 , he doth transmit his beauty unto those who are deform'd , as soon as e're they close with him in truth , in a contract of love , he all their homely features doth remove . oh! he can make those lovely , very fair , who ne'r so filthy , ne'r so ugly are . 8. this beauty fadeth not , 't will not decay . 't will be as rare to morrow as to day . not like to that , which as a fading flower , ev'n now shines bright , but wither'd in an hour . riches of christ . or , is thy heart on riches set ? know then , christ is more rich than all the sons of men. the father hath to him all fulness given in earth beneath , and all that is in heaven . all kingdoms of the world they are his own , whether inhabited , or yet unknown . he 's heir of all things , and the time is near when he will make his right most plain appear . all potentates his tenants are at will ; and such who wast his goods , or govern ill , account must give to him , and then will find what 't is to bear to him a treach'rous mind . christ's glorious riches are discovered yet further unto thee ; for all are fed by him alone that on the earth ●'reliv'd , both food and clothes they all from him receiv'd , and still receive ; 't is at his proper charge they are maintain'd , as might be shew'n at large . i 'le only give a hint or two at things , his treasures far surmount all earthly kings . he has paid all the debts of every one that clos'd with him . o do but think upon this very thing , and wisely then account to what a sum this payment will amount : suppose each soul ten thousand talents were in debt to god : some little time we 'l spare to cast it up . 't is done , and lo 't is found eighteen hundred sev'nty five thousand pound . and less than that what sinners ow'd that 's clear'd , as often-times , i doubt not , you have hear'd . what did they altogether , think you , owe ? who 's able to account it ? who can show the quantity of that great debt , which he paid at one single payment on the tree ? the quality too of his riches are so great in worth , o so transcendent rare , their nature men nor angels can declare . no other coin would with god's justice go , to satisfie for debts which sinners owe. nay the whole world , nor yet ten thousand more , could not discount one farthing of that score , but had christ's worth and riches only bin sufficient to discharge from debts of sin , and had he not more treasure to bestow on such who do believe , or truly do cleave unto him , it might be thought to be a lessening of his vast treasurie . but 't is not so ; for he enriches all , who are discharged from sin's bitter thral . none comes to him , nor ever came , but they receive , besides such sums that very day they are espous'd , that holy truth relates , they●r made more rich than earthly potentates . a golden chain about their necks he places , and them with rings , and precious jewels , graces . and clothes them also in rich robes of state , whose sparkling glory far exceeds the plate of beaten gold ; nay ophir's treasury , and all the wealth which in both indies lie , must not compared be ; alas , they can't equal in worth the robes of one poor saint . he heirs also doth make them every one of a most glorious kingdom , and a crown he doth assure them that they shall obtain , and when they come to age , for ever raign with him triumphantly , and tread down those who were their enemies , or did oppose their rising up to such great dignity . or treated them on earth with cruelty . he 's rich in every thing , no good is found , no wealth nor worth , but all in christ abound . few in all kind of riches do exceed : but there 's in him whatever sinners need . ca●t but a look , o view this treasury , riches of life , love , pardon , all dos lie , laid up in christ , in him t is hid , for those who do with him in true affection close . these riches do enrich the soul of man , which earthly riches never did , nor can . nay prethee hark to me , i 'le tell thee more , although christ has paid off our former score , he han●t consum'd one farthing of his store . though he has made some millions rich and high , he hath with him such a redundancy of glorious riches , that let come who will , their treasuries with substance he can fill . the sun is not more full of precious light , whose sparkling rays do dazle mortals sight ; nor is the great , the vast and mighty sea more fill'd with water than ( in truth ) is he with grace and riches , yea of every kind : which if thou close with him , and dost not find to be a truth ( soul ) then let me obtain reproach from all , yea an eternal shame . christ's riches are so great , st. paul knew well no tongue could set them forth , no angels tell th' nature of them , they unsearchable be ; men may find out the bottom of the sea , as soon as they can learn or comprehend how rich christ is , who is thy dearest friend . nay , more than this , his riches are so stable , moths can't corrupt them , nor can thieves be able to rob us of them . nay , yet further-more , he that hath them , what e're comes , can't be poor . his riches can't be spent , his treasury cannot exhausted be , nor yet drawn dry . these riches will rejoyce thee , make thee glad , revive thy heart ; and god will never add sorrow with them whilst thou dost live on earth ; they 'l quiet thee , and fill thy soul with mirth ; they 'l be a breast of such sweet consolation , that when all other dwellers in the nation shall be perplext through loss of earthly gain , thou shalt be satisfied , and remain in perfect peace ; nought shall distress thy mind , when they shall nought , save horrid anguish find . though gold and silver will not satisfie the soul of man , yet this i do espy , the loss of them , and other earthly things , it grief and sorrow to the spirit brings . and so uncertain are things of the world , though here to night , e're morning all are hurl●d away from him who now possession hath ; like to a bubble are all things on earth . he that on wordly riches sets his mind , strives to take hold on shadows , and the wind . but if christ's riches once thou dost obtain , the loss of them thou never shalt sustain , nor will they leave thee when thou com'st to die , but cleave unto , and thee accompanie beyond the grave , ev'n to eternitie . what dost thou say ? canst make a better choice than close with christ ? o hearken to his voice , and don 't with fraud the proffer made to thee , if any good thou dost in riches see . christ's bounty . what sayest thou ? what hast thou in thine eye ? will not christ's riches move thee ? then i 'le try to gain thee by some other property . he 's bountiful , and of a generous heart , most free and noble , ready to impart what e're he hath unto the soul he loves . o see how his heroick spirit moves in him , whose generous , whose bounteous hand , holds forth to thee what e're thou canst demand . 't is thine for asking ; do but speak the word , thou hast it done . o! none like this dear lord , some mens great riches seem to overflow , who do a base ignoble spirit show . they treasure up their bags , lay heap on heap , yet with a narrow covetous spir't keep all from the poor : nay their own wives can get . but now and then a little in a fit ; in a good mood sometimes perchance they 'l be kind unto them , though but unfreely free . but christ's rich bounty does to all extend , he stretches forth his hand to foe and friend . refined gold , eye-salve , and rayments white , ev'n all choice things for profit and delight ; sweet frankincense , spicknard , calamas fine , myrrh , saffron , with all choice of spiced wine , he freely gives to all : o come who will , he 'l bid you welcome , and your treasures fill . o what doth he then to his friends impart , unto his spouse , the soul who has his heart ? come , eat , o friends , and drink abundantly , beloved ones , 't was for your sakes that i this banquet made . there 's nought ( says he ) too good for those that i have purchas'd with my blood . take grace and glory ; all i have i give you , and to my self i will e're long receive you . ask , that your joy may now be full : for i can't any thing that 's good your souls deny . the soveraign power and dignity of christ . what can i now do more , if still thou art resolved to deny jesus thy heart ? if beauty will not move thee to incline to close with him , who longs till he is thine : strange ! beauty oft prevails great conquests gains , like to a mighty victor , binds in chains those wch would not by other means e're yield . such is the nature of his pow'rful shield , triumphantly it has obtain'd the field . no standing out against its piercing darts , it hath a secret way to wound those hearts , whose constitution leads them naturally to steer that course , and on it cast an eye to search the sweet , which fancy says doth lye hid in the same . for human beauty's vain , which some have sacrific'd their lives , to gain . but christ's sweet beauty is a real thing , and doth substantial joys and pleasures bring ; such pleasures also which will still abide for evermore , like rivers by thy side . shall beauty which is spotless , without slain , nor riches neither , sweet imbraces gain ; nor generous bounty , win thy purer love ? then let ambition thy affections move . is greatness barren quite of solid joys ? are all her merchandize but empty toys ? if it be earthly , 't is an airy thing , though 't were to be a spouse unto a king. but let it not be so look●d on by thee to be espous'd to that great majestie , from whom alone true honour dos descend , this greatness lasting perfect , ne'r will end . come , soul , let us most seriously now pry into christ's pow'r and regal soveraignty , and next let me his glorious pow'r show by which he works , and all great things can do . some have a pow'r whereby they can command , but to accomplish things do want a hand : but christ in both excels , 't is he alone hath regal pow'r ; and what he will have done he can effect i' th twinkling of an eye , though all combine against him far and nigh . he 's over angels , ( as thou heardst before ) they gladly him do rev'rence , and adore . the head o' th church makes laws , and governs it , according as he sees 't is best and fit . his regal pow'r also doth descend , and over all the devils doth extend . the keys of hell and death to him are given ; 't is he alone can shut and open heaven . power to rule , to command , to forbid , to punish , or deliver , they 'r all hid in him alone ; 't is he can bind or loose ; to damn or save , 't is all as he doth chuse . he 's king of kings , all mighty men below to him their princely crowns & kingdoms owe. yea such an universal monarch's he , commands the mighty winds , and stils the sea. 't was by his hand the glorious heav'ns were made , and wondrous earth's foundations first were laid . the sun , the moon , and stars receiv●d their light from him at first , to rule both day and night . his power 's absolute without controle , he governs all the world from pole to pole. his soveraign pow'r was not gain'd by fight , or usurpation , but a lawful right ; as he is god , 't is his essentially , born heir of it from all eternity . and as he 's mediator , th' god of heaven this glorious power unto him has given . his pow'rs infinite , it hath no bound , no ends , or limits of it can be found . he made the world , which by him doth subsist , nay he can make ten thousand if he list . he can do more than we can think or know , can kill , and make alive , save , or o'rethrow . the conquests he has gain'd , demonstrate the matchless pow'r of this dread potentate . sin is ore-come , the devil 's forc'd to fly , nay , 〈◊〉 hath obtain'd a perfect victory o're death , o're hell , o're wrath , & o're the grave , and from them all he able is to save . if thou wilt but consent , grant his request , thou never more by foes shalt be distrest . ah soul ! is 't not a very glorious thing , daily to be thus courted by a king , and such a king ? shall jesus woo in vain ? shall such a prince not thy sweet love obtain ? the wisdome of christ . what say'st to wisdom , from whose odour springs that wch makes glorious inferiour men , as kings : this spreads the sweet perfume of solomon's fame ; 't was this that rais'd his most illustrious name . the noise of wisdome made so great report , 't was heard as far as sheba's princely court. it made the lady's charriot-wheels to run most swift , like to the new-rais'd eastern sun , m●unting aloft , and vanquishing black clouds : she hasts away , and through obstructions crouds ; defying danger , she 's resolv'd to see what fame reports touching this prodigie . the emulous queen 's arriv'd , she stands amaz'd , she lessens , wonders , and be'ng over-daz'd with this great beam , she breaks forth , could not hold but must express , that what to her was told in her own country , was in no wis● nigh half what she found did in his wisdom lie . what 's riches , bounty , honour , beauty rare , unless true wisdom also do dwell there ? if wisdom may a person recommend , christ is all wisdom . shall i now descend into particulars ? wilt lend an ear whilst i endeavour to make it more clear ? alas , i stand amaz'd ! can infinite perfections be exprest ? what shall i write ? he 's wise , all-wise , only wise ; shall i speak ? wisdom it self i' th' abstract . can i take upon me then to ope this mystery , when in him doth all depths of wisdom lie . the wisemans wisdome , if 't compar'd might be , was like a drop of water to the sea ; nay , far a greater disproportion's there , should we christ's wisdom once with his compare . 't was he which did to solomon impart that wisdom , and that understanding heart . 't is he which makes all good men grave and wise , to hate all evil , and true vertue prize . he to our fathers doth right knowledg give , and 't is by him all pious judges live . th' infinite wisdome of th' eternal one shines forth in him ; nay , 't is in him alone all is laid up ; he is god's treasury , where wisdom and true knowledg both do lie . he knows all things and persons here below ; nay , perfectly does he the father know , and all decrees and counsels , which of old have been , and their events he can unfold . he knows each glorious purpose , and design , in him alone do all perfections shine . the frames the thoughts , the ways , the fears , the wants , temptations , burdens & the grief of saints most perfectly he knows , and quickly can save and de●end from th' greatest rage of man. for counsel and wise conduct he exceeds , and in the midst of paths of judgment leads . the crafty counsel of achitophel he can defeat , though laid as deep as hell. he over-turns the wisdome of the wise , confounds their plots , and shews what folly lies in their grand councils , making them to know their purposes can't stand , if he says no. he orders things , that no design shall take further than 't will for his own glory make . none like to christ , he is without compare , he 's wise as well as wealthy , great and fair . what 's thy opinion , soul ▪ canst not espy all glory hid in his blest majesty ? what hinders then but that without delay triumph may celebrate th' espousal day ? chap. iv. shewing how the conscience of the sinner comes to be effectually awakened ; together with the effects thereof . this being said with bowels of affection , tho often mixt with gall of sharp detection , her former stubbornness being all laid o'pe , yet this , nor that , nor nothing , gave much hope he should prevail , which put him in a maze , and did his voice and spirits higher raise . he still went on with sweet commiseration , yet was his pity mixt with some small passion , and to this purpose did this good man speak , not knowing how his last farewel to take . theologue . poor stupified soul ! alas ! alas ! what is the cause ? whence doth it come to pass thou art so sensless ? why dost thou despise all those soul-melting tears , those sighs and crys ? what , is thy heart more harder than the rocks , that thou canst bear these oft repeated knocks , and never break at all ? o strange ! o strange ! thy heart , poor soul , is●t harder than a stone , that feeble drops of water fall upon , and makes impression . what , shall stones relent , and yield themselves , and as it were consent these frequent droppings should impression make ; and showers move thee not ? awake , awake , before the dreadful message i impart , shall rouse thy hard and sin-congealed heart . thy night comes on , thy sun 's a going down , thy seeming favourites begin to frown . so all thy pleasures with their wanton charms are flying from thee death spreads forth his arms , to take thee hence unto another place : canst thou , poor wretch , this ghastly king imbrace ? what will become of all thy wealth and pleasure ? behold ( alas ) death 's come to make a seisure upon thy poor deceived soul this night ! then all thy joys , and empty vain delight will vanish like the smoke , and thou shalt be cast iuto prison for eternitie ; where thou shalt evermore bewail thy loss , in changing gold for that , that 's worse than dross . shall beauty ▪ wealth , or honour make thee yield ? much more that wisdom wherewith christ is fill'd . shall love and patience be so ill rewarded by thee , by whom he should be most regarded ? and sensual objects harbour'd in thy heart ? then wilt thou hear what further i 'le impart ? soul , now thou must be anathematiz'd ; and when christ comes , how wilt thou be surpriz'd ? for those that love not jesus , are accurst , and when he doth appear , for ever must that fearful doom and sentence then receive . o may the thoughts of this cause thee to cleave to him with speed , before this day is gone . i ; le now break off , adieu , this think upon : poor drousy wretch , let sin no more deceive thee , give me thine answer now before i leave thee . o may these soul-confounding terrors break , thy stony-heart , and make thy conscience speak ! eternal god , do thou thy spirit send , 't is he which must the soul in pieces rend . the work 's too hard for weakness . alas ! i shall not prevail , if help thou dost deny . speak to her heart , set home the word with pow'r . shall this be the good day , the happy hour ? her conscience touch , o wound her , let her see what 't is to be a captive unto thee . open her eyes , blest spirit , thou canst do it . sad is her state ; o come , and let her know it . let not my pains nor labour quite be lost : for dear she has my master , jesus , cost . thou canst effectually change her bad mind , which unto sensual objects is inclin'd . o shed and scatter precious love abroad , and unto her some of that grace afford . moral persuasions barely ne're will bring the soul to love and like our heav'nly king. but i 'le return and speak yet one word more unto her conscience , e're i do give o're . speak conscience , if alive ! thou us'd to keep a faithful watch : what art thou now asleep ? hath she not slighted christ , like unto those that him reject , and cleave unto his foes ? what dost thou say ? speak , i adjure thee , rouse ! conscience , i speak to thee , shake off thy drouse ; gripe this deluded soul , who puts her trust in those that seek her life , 't is thou that must stop her vain course : what , shall the sinner die when conscience , god's vicegerent , is so nigh , and gives not one sad sigh , nor groan , nor cry ? strange ! what 's befallen thee ? art lost , o● fled , who shouldst the tidings bring that all are dead ? like job's last messenger , thou shouldst declare , how all the faculties corrupted are . wilt thou betray that trust repos'd in thee , and lose thy regal right and soveraignty ? wilt thou connive and wink at such a crime , or fault which she commits ? o no , 't is time now to awake , and fiercely her reprove . what , hate that prince whom she pretends to love ? immediately the spirit sweetly spake , and touch'd her heart , and conscience did awake . conscience . what soul-amazing voice is this i hear ? what heav'n-rending thunder fills mine ear ? awake , why do i sleep ? can conscience nod , that keeps a watch betwixt the soul and god ? if so , yet when heav'ns voice cryes out amain , that will awake and make me rouse again . i have most basely ( sir ) corrupted bin , by satan and that poisonous evil , sin . a register i kept , but then alas it has so fallen out , so come to pass , that i unfaithful was : for always when i should have set down scores , i set down ten ; nay , to their party so entic'd have bin , that i have often winked at her sin . and when my office was for to accuse , 't was to wrong end● , her light i did abuse . my faults i see , i 'le watch that no offence may pass the soul without intelligence . sir , strange it is , it puts me in a muse , as one amaz'd to see the soul refuse to hearken to your voice , which constantly , like pointed darts , against her breast doth fly . i 'le take up arms , and fight for jesus now , and make her bend to him , if i know how . i now declare my self , though for a season i silence kept , to hear what goodman reason could find to say , whereby he might excuse her , but he 's most blind , and surely doth abuse her . i know her byass'd judgment will conjecture she 's not oblig'd to hearken to that lecture she lately heard , although it was divine , her will and judgment doth with hell combine to work her ruin ; do you what you can , till judgments rectifi'd , and the old man be put to death , she 'l be rebellious still , yield to her lusts , and please her vicious will. theologue . doth conscience yield ? blest day ! i 'le try again , with hope of a full conquest to obtain . good service may'st thou do , act well thy part : whilst the great king doth thus besiege the heart ; keep thou a narrow watch , look well about , observe who doth come in , and who goes out . in one thing am i glad , i know from hence i shall by thee have true intelligence . how things are manag'd in her house always ; thou know'st her thoughts , h●●●st all the words she says . apollyon prince of darkness . apollyon , that degraded seraphim , and grand-fire of that hell-bred monster , sin , no sooner did of these late tidings hear , how conscience was awakened , but in fear presently calls a council to advise which way they might the soul by craft surprize , and hinder her from being crowned queen . which to prevent , successful have we been , saith he , till now , but i am in great doubt much longer we shall hardly hold it out . the preacher doth his business follow so , i am afraid of some great overthrow . satan . dread prince ! fear not , we yet possession have , and want no skill . can't subtilty deceive ? can't strength subdue ? besides , she 's in our chain ; though one links broke , we 'l fasten it again . and if grave judgment will with us abide , conscience will not be able to decide the diff●rences , nor right dicision make ; no matter then which side the fool doth take . but since , my lord , i see what grieves your mind , no safety shall these gospel-preachers find : our vassals we 'l prepare with hellish rage , them to extirpate , and drive off the stage . lucifer . i do approve of that last counsel given ; let not a place nor corner under heaven be found for those our int'rest dare oppose , or once attempt to move the soul to close with him whom we account our mortal foe , satan , for this i bless and thank thee too . the brave design which we have now in hand , will soon effect this thing in every land. that enterprise let us pursue with care , but mind us w●ll how things more inward are . to judgment look , lest he from us should run ; if once his eyes are ope , we 're all undone . soul. lord , what sad gripes and lashes no i feel ? my courage fails , and resolutions reel . strange thoughts disturb my mind , no rest , alas , can heart or eyes obtain ; whole nights do pass , whole weeks and months , and nought can i possess but horror great , sad grief , and weariness . what 's my condition now ? who 'le shew to me my present state and future misery ? hark , what 's within , a very frightful noise , it mars my hopes , imbitters all my joys . my mo●n's ore-cast , my fair day proveth foul , my conscience terrifies , and makes me howl : lash after lash , and blows succeeding blows , he 's void of mercy , and no pity shows , here ends my joy , and here begins my woes . o how my mind is hurried to and fro ! i know not where to fix , nor what to do . my unresolv'd resolves do greatly vary , this way one while , and then the quite contrary . who is 't will counsel give ? to whom must i go for some case in this perplexity ? my conscience says i wickedly have acted , not breaking , the vile contract i 've contracted with those sweet lovers which my sensual heart so long a time has lov'd , how shall we part ? must i be forc'd , by conscience to imbrace one whom i cannot love ? 't is a hard case . yet have i cause to love him dearly too ; but how shall i for him let others go ? depraved judgment . poor silly soul ! and is thy choice so hard ? in two extreams can thy weak thoughts reward two so unequal , with the like respect ? know'st thou not which to slight , which to affect ? submit to me , ●tis judgment must advise , in this great case take heed and be thou wise . fix where thou wilt , thy doubt-depending cause can ne'r expect a verdict 'twixt two laws which differ , and are opposit in kind , yet a fit medium i 'le attempt to find to ease thy sad , and sore perplexed mind . divert those thoughts by some rare speculations , and vanquish all these dolesome cogitations . look , look abroad , and view the world , pray mark the wise and prudent , and the courtly spark . will they direct thee so , such counsel give that thou an hermits life on earth shouldst live ? what , marry one that in possession hath not one small house , or foot of land on earth ; when wealth , and honour , dignity and power are offer'd to thee , as a present dower ? thou may'st be deckt with bracelets rich and rare and live on earth free from perplexing care ; if thou dost look about and take advice , and suffer men nor conscience to entice , or thee allure , such a choice to make , those joys to leave , and utterly forsake ; which most men do , nay all accounted wise pursue amain , esteem , and highly prize : but if thou hast a thought to change thy state , be wise and stay , don't holy writ relate , he that believes , doth not make hast : o why shouldst thou have thoughts to mind it presently ? come , pause a while , be not so hot , alas by inconsiderateness it comes to pass , so many souls are spoil'd and ruined , be wary then , not rashly be misled . nay , furthermore , i 'le speak to thee again , thou mayst love him , and yet mayst thou retain respect and love to other objects too . love thy god well , but why shouldst thou let go this world , with all the precious joys therein ? but don't mistake , thou must leave off thy sin ; for holiness i must tell thee is right , and very pleasant in jehovah's sight ▪ but know , o soul , yet over and above , thy soveraign lord and prince hath set his love so much upon thee , that his gracious eye will overlook thy smaller vanitie . ne'r doubt but thou shalt have his favour still , though in some things thou satisfie thy will. dost think that he who came down from above , and dy'd for thee , will ever quite remove his dear affection from thee , or e're hate , and leave the soul he bought at such a rate ? it is enough , and happy wilt thou be , if thou escap'st all gross impurity . thus the base heart be'ng inflam'd by the devil , vndoes the soul. no enemy's more evil than that curst foe we harbour in our breast , which all enlighten'd ones have oft exprest . corrupted judgment blindly would inform her , christ having dy'd , her sins can never harm her . alas , saith reason , do not all men sin ? nay , more than this , the very best have bin to blame in many things , and yet esteem'd as righteous ones , and as the lord 's redeem'd ? if famous men of old offenders were , what needst thou be so nice , what needst thou fear ? the glorious king is filled with compassion ; besides he sees in thee great reformation : thy love to sinful lusts is but in part to what it was , and thou must know thou art plac'd in this world , and therefore must comply in some respects with smaller vanity . when reason to the vicious will gives ear , how can the vnderstanding then be clear ? when vile affection thus corrupteth reason , all works and thoughts are turn'd to perfect treason . o see how blind poor souls by nature are , how vain their thoughts , how ready 〈◊〉 insnare themselves are they with false imaginations ▪ with earthly toys and idle speculations . to learn and understand all humane arts most apt they are , they 'l magnifie their parts ; how very quick and dext'rous are they when they talk of things that appertain to men ? but things of god are quite above their sphere , can 't them discern , nor do they love to hear of god , or christ , they count that man a fool that daily goes to learn at jesus's school . vnto the blindness of the natural mind add this besides , most evident you 'l find it doth resist the truth , 't will not receive it ; nay 't is incredulous , 't will not believe it . apt to believe false tales , and stories vain ; nay , like to eve , 't will quickly entertain suggestions of the cursed prince o' th night , but what god says , seems evil in their sight . nay , more than all , this treach'rous faculty is so deprav'd , st. paul doth plain descry much enmity to god therein to lie . vnto god's law it will not subject be ; for in the mind is great malignity . but i must not the reader here detain ; because that our old friend is come again . chap. v. shewing how the judgment of the soul comes to be enlightened , and the effects thereof . theologue . my patience's not yet tyr'd , my bowels move , with bended knees shall i now gain thy love to jesus christ ? how shall i leave thee quite , when i behold such terrors , which afright my trembling soul ? wch soon will thee o're-take , unless thou dost with speed this contract make . thy judgment 't is which i would fain convince . thy danger 's great , i do perceive from thence : when conscience had almost ( in truth ) persuaded thee to repent , it was straightway invaded by thy blind understanding , and dark mind , from whence thou art to evil still inclin'd . thou ofen-times hadst listen'd unto me , and left thy sin : but they deceived thee , and chang'd thy thoughts ( as conscience doth relate ) till thy condition 's grown most desperate . wilt thou once dare to harbour such a thought ; because with bloud thy soul by christ was bought , thou mayest sin , and take thy pleasure here , and prize the world as equal , nay , more dear to thee than him ? how canst thou be so dark this to imagine , soul ? i prethee hark ; did he not bleed , and die upon the tree thee to redeem from all iniquitie , and that to him thou shouldst espoused be ? should a great prince love a poor virgin so , as for her sake ten thousand sorrows know , and be content at last when all is done , another should enjoy her for his own ? oh! ope thine eyes , imbrace the chiefest good ; let him be dear to thee , who with his bloud hath thee redeem'd from sin , the chiefest ill , be not unto thy self so cruel still , and void of reason , foolishly to chuse the greatest evil , and chief'st good refuse . the good in christ with every state agrees , it suits the soul when troubles on it seize . when thou art sick , he 'l thy physician be , he all distempers cures . nay , it is he , and he alone , that heals the precious soul , and with a word can make the body whole . art dark ? o , he can straightway make thee see ; nay , if born blind , he can give eyes to thee . if thou art weary , he alone 's thy rest . or , art thou sad , and grievously deprest ? he is thy comfort , and thy joy will be , like to the deep and overflowing sea. if thou an hungry art , he is thy food . o tast and see , and thou wilt find him good . the fatling's slain , and all things ready are ; thou'●t welcome too ; o come , and do not spare , but freely eat , and drink his spiced wine , wch will make glad that drooping heart of thine , the father calls , the spirit says , o come ; and christ doth say , here 's in my heart yet room , o sinner ! come to me : hark , he doth cry , o come to me , poor soul , why wilt thou die ? art thou in prison , he will ope the door , he 'l pay thy debts , and wipe off all thy score . if thou a widow or an orphan be , husband and father both he 'l be to thee : a husband that does live , yea , live for ever : match here , poor soul , where death can part you never . or , art thou weak , & canst not go alone ? he is thy strength , o thou mayst lean upon his mighty arm ; for that is thy support . art thou beleaguer'd ? he 's thy royal fort. in times of danger and of trouble great , unto his holy name do thou retreat : which is a tower strong to all that fly with care and speed from all iniquity . under his wings he 'l hide his purchas'd one , till these calamities are past and gone . or , art thou dying , and dost fear the grave ? he is thy life , from death he will thee save ; they cannot die , who such a husband have . or , art a sinner ? he 's thy righteousness ; he 's more than i can any ways express . the good in christ is so exceeding sweet , none understand until they tast of it . he is a good which none can comprehend , he is a good which doth all others send ; the chiefest good , good of himself alone , when carnal joys and pleasures all are gone . that 's not the good that fills not the desire , that can't be chief , if there be yet a higher . god is so good , noughts good if him we want ; small things , with him , will satisfie a saint● he is so good , that nought can bitter make him unto that soul , who chearfully does take him , and his sweet love and precious grace enjoys ; yet this rare good ne'r gluts , nor sweetness cloys . the best of earthly sweets , which fools do prize , by sin and sickness doth much bitter rise . they loath them straight , and can't abide to hear of that which lately they esteem'd so dear . that , that 's the good on which thou shouldst depend , that is desired for no other end than for it self ! o tast of him , and try , and thou 'lt be filled to eternity . that 's not the good which suddenly doth leave us , that 's not the good of which death can bereave us , christ is a good that 's lasting , and abides ; all other good , alas , will fail besides . make him thy choice , dear soul , o do but try how sweet it is in jesu's arms to lie . make him thy joy , and thou 'lt see cause to sing , whatever days or change may on thee bring . soul. sad times , alas ! here is a sudden change ; nought can i hear of now but rumors strange , of wars and tumults , with perplexity , which do encrease and swell most vehemently within the regions of my inward man , which causes tears , and makes my face look wan . cross workings in me clearly i discover , i am distrest about this glorious lover . the counsel which my heart did lately give i cannot take , i dare not it receive . great slaughters there will be in my small isle , for without bloud be sure this fearful broil will never cease ; which side now shall i take ? i tremble much , yea all my bones do shake . some of my sins which i have loved dear , are forc'd to fly , and others can't appear , lest conscience should upon them fall : for he crys out , kill all , let not one spared be . nay , judgment too is all-most at a stand , which doth amuse me much o' th other hand . yet will and old-man , are resolv'dly bent to hinder me from granting my consent . yet if i could but have some glimm'ring sight of this great prince , i know not but it might work strange effects in me : for i do find my eyes are out , my understanding blind . lord , pity me : for i a wretch have bin , to slight thee thus , and love my cursed sin . thus whilst god's word was preacht , and she also began to cry ; i did observe , and lo , a friend was sent from the blest prince of light , the glory of whose face did shine so bright , that none were able to behold , for he seem'd not infer'our to the majesty of the great god , and his eternal son : for they in essence are all three but one . his power 's great , and glory is his merit ; his nature 's like his name ( most holy spirit . ) who to the soul did presently draw near , and toucht her heart , and then unstopt her ear ; and from him shone such glorious rays of light , some scales flew off , and she recover'd sight . which straitway did her judgment rectifie , who to this purpose did himself apply unto the soul whom he had led astray . i must confess my faults to thee this day . judgment . for want of light false judgment i have given , and treacherously conspired against heaven ; and ' gainst thy life and happiness have i been drawn into a vile conspiracy of th' highest nature : for i did consent with thy base foes , who hellishly are bent , to tear thee into pieces , quite undo thee , whilst smilingly they proffer pleasures to thee . and now though not t' extenuate my sin , i 'le tell thee how i have been drawen in . thy heart 's corrupted , and from it proceeds the cursed old-man , with his evil deeds . they with apollyon jointly did unite to draw a curtain 'twixt me and the light . and thus though i sometimes was half inclin'd to judge for god , they b●sely kept me blind . t hey've me corrupted with thy wilful will , who , i do fear , remains most stubborn still : which if 't be so , and he 's not made to bend , conclude the match thou canst not wth thy friend and i , poor i , can't make him condescend : some higer power 't is must make him yield , or he 'l stand out and never quit the field . for he 's a churlish piece , and thou wilt find to what is evil , he is most enclin'd : but hath no will at all to what is right , a very traytor to the prince of light. but as for me , my thoughts are clearly now thou oughtst forthwith to yield , and meekly bow to the great king , thy mi●hty lord and lover . and more then this to thee i must discover ; now , now i know thy soveraign lord will pry into thy very heart , his piercing eye will find that 〈◊〉 amongst the company who wants the wedding-garment , and will sever that unprepared man in wrath for ever from his sweet presence : soul , his word doth shew nothing will serve but universal new . he is a jealous god , will not endure to see thee only counterfeited pure ; o now i see he will not take a part , but claims both ears , eyes , hands , yea , the whole heart . now , now i see 't is pure simplicity that is alone accepted in his eye . that sin which has been like to a right hand , for profit sweet , thou must at his command cut straight-way off . nay , soul , look thou about ; for right-eye sins must all be pulled out . though they for pleasure have to thee bin dear , yet must they have no room , nor favour here . of every sin thou must thy self deny ; one sin will damn thee to eternity , if thou to it dost any love retain . nay , hark to me , soul , listen once again ; the law must also unto thee be dead , and thou to it , or never canst thou wed with jesus christ . if thy first husband live , who to another husband can thee give ? the smallest sin thou ever didst commit , the law 's so strict , it damns the soul for it . let this divorce thee from it , 't is severe , no life nor help ( alas ) canst thou have there . and therefore unto jesus come with speed , for such a bridegroom 't is which thou dost need . and th' glory of the blessed bridal-state , will far exceed the greatest potentate . what 's he ? ah soul ! what grace and favor's this ? where dwels that queen , nay where that emperess , whose splendent glory can e're equal thine , when thou canst say , i 'm his , and he is mine ? ● consultation held between the prince and powers of darkness , hearing how the judgment was rectified , and the understanding of the soul somewhat enlightened . apollyon . most mighty pow'rs , who once from heav'n fell , to raise this throne and monarchy in hell ; do not despair , rouse up , all is not gone , the conqueror han't yet the conquest won . 't is far below your noble extract thus to stand amaz'd ; is there no pow'r in us , for to revive our scattered force ? let 's try what may be done , we can at last but fly . ne'r let us yield that she should raised be to such a height , to such great soveraigntie . what , she , whose birth and pedigree was mean to what our's was , shall she be crowned queen , whilst we are made the objects of her scorn , hated of god and man ? this can't be born . what , shall eternal arms embrace the soul , whilst we in chains of darkness do condole our former loss ? in spite of heaven let 's try yet once again to spoil th' affinity . satan . bravely resolv'd ! and if in hell there are a legion of such spirits , never fear but we the conquest yet o're heaven shall gain , and all the hopes and pride of mortals stain . we venture very little , yet shall win all at one blow , if we prevail agin . and there 's great hopes methinks ; for ev'n success ▪ makes foes secure , and makes our danger less . lo ! don 't you see how the fond soul doth lie ▪ ope to our arms in great security ? and though some ground is lost , yet seek about , view well our force within , and that without . we in her house have a strong party yet , who in our bands keep her unwary feet . let 's make a search , and now more careful be , for sad it is the wretch such light should see . without all doubt there has been some neglects , which has produc'd such undesir'd effects . could none keep out the light ? or has her heart , always so true to us , play'd a false part ? sure will and old-man both do stand and pause , or some grand foe hath quite betray'd our cause . we must be-stir us , and give new directions , and by all means keep fast the soul's affections . affection's still by old-man is directed ; and will to us does yet stand well affected . let us pursue our present enterprize , with all the craft and pow'r we can devise . our prince , i see , is very much offended , and thus in short the consultation ended . apollyon with whole troops of hellish fiends immediately into the soul descends , to raise sad storms and tempests in her breast , who being curst , hates any should be blest . and that he might the better have his ends accomplished , he thus bespeaks his friends : the flesh with all its lusts , to whom he said , old-man , my grand ally , i am afraid ●y tottering kingdom has not long to stand , 〈◊〉 to my aid thou dost not lend thy hand . 't is thou ( old friend ) that must my cause maintain . or otherwise thou wilt thy self be slain . hark! dost not hear that flesh-amazing cry , " kill the old-man , o kill , o crucifie " the old-man with his deeds , rise up and slay , " let not that foe survive another day ? " it is that cursed old man works our bane , " then let him die , let the old-man be slain . be stir thy self , and try thy utmost skill , undoubtedly thou must be kill'd , or kill . 't is not a time to pause , or slack thy hand , negligence will not with thy int'rest stand . tell , tell the soul , in vain thou dost deny thy self of that which satisfies the eye ; adorn thy self with pearl , be deckt with gold , such pleasant things are lovely to behold ; avoid all those penurious nicities , that makes thee hateful in thy neighbour's eyes ; delight thy self in that the world ' counts brave , and let thy senses have what e're they crave . say to the soul , let not thine ears and eyes be satisfy'd alone , but please likewise thy appetite , grant all the soul desires . and if it chance to kindle lustful fires , tel her the earth was fil'd with boundless treasures ▪ that she thereby might take her fill of pleasures . and for that end the senses are united in one fair body , there to be delighted . and tell her , if she do restrain one sense of what it craves , she offers violence unto her self , and doth her self deny of the best good , and chief'st felicity . the old-man's reply . this hellish lecture past , the old-man breaks his silence ; and , half angry , thus he speaks : renowned father ! let thy servant borrow a word or two to mitigate my sorrow . this counsel might have done some time ago , but now enlighted judgment lets her know all these are painted pleasures , and their date ends with her life : dread prince ! it is too late to mind this counsel , she will not receive it , her understanding now will not believe it . i by thy aid have oft endeavoured in ●itter times such kind of things to spread before her eyes ; but now of late we find there is an alteration in her mind ▪ could you have took the gospel quite away , 't would not have been as 't is , you do delay . apollyon . no more of that — old-man , take my direction improve thy int'rest now with her affection , i know affection still 's inclin'd to love that which the understanding doth reprove . this being so , if we improve our skill , and can but keep firm unto us the will , if he 's not over-powr'd , thou maist gain , thy former strength , and long thou mayest reign . for conscience thou may'st once again hereby lul● fast asleep , and then also her eye will grow so weak , her light diminished , that judgment by affection shall be led . and if thou canst but once this way persuade her , will and affection quickly will invade her to please her senses ; and for those intents affection may use weighty arguments ; and thus being overcome , she will be more intangled in our fetters than before . lusts of the eyes , and pride of life , these be my agents both , they are employ'd by me . old-man , therefore proceed , the intrest's mine ; but be victorious , and the conquest 's thine . once lose the day , and thou be sure must die . which being lost , thou 'lt suffer more than i. old-man . most dread apollyon ! thou must understand , as i have ever been at thy command , and am thy servant , so i will remain ; and fight until i slay , or else am slain . yet let me lodg this secret in thy breast , canst thou be ignorant , how she 's possest with such a soul-convincing beam of light , that i do seem a monster in her sight . i shall not overcome her now , unless i do appear to her in some new dress . time was indeed when i have been respected , but now , alas , i greatly am suspected of being thy great favourite ; nay , she affirms that i am wholly led by thee . these things consider'd , i must be advis'd , fear lest i should be unawares surpriz'd . apollyon . thou hit'st the case , and i agree thereto ; thou shalt be clothed new from top to to : and i 'le transform my shape , and will appear , for thy assistance ; haste , and nothing fear . with specious shews of love , do thou pretend , thou com'st to reason with her as a friend , not meaning to perswade her to remove , or to withdraw in any case her love from her great soveraign , whom thou maist confess can only her advance to happiness ; yet tell her she 's too strict , she 's too precise , she 'l never hold it ; bid her to be wise : soft pace goes far ; an over-heated zeal ruins the soul , and spoils the common-weal . go bid her carry 't in her princes sight with saint-like sweetness ; bid her to delight in his presence , and there demurely stand ; but when she 's absent , let both heart and hand be still delighted , as they were before , with sense-deluding objects . furthermore , tell her he 's not so strict as to debar her of these joys below , for her 's they are : of which paul rightly speaks , this is the sum , all things are yours , both present and to come ; thus we 'l combine , and all our pow'rs unite , and in this mode and curious dress incite th' enligten'd soul to play the hypocrite . the flesh being thus with th' pow'rs of hell agreed , the inward foe bestirs himself with speed ; vile traytor like , a panther doth become , to work about the soul 's eternal doom . a cruel serpent , in a saint-like guize , the better to trapan the long'd-for prize . as balaam , once , and balak , so do they seek to find out some curst infidious way , the poor unwary soul for to betray to the last death's dark and eternal shade . balaam advises balak to invade god's heritage , 't was by the beauteous train of moabite damsels , who he thought might gain the israelites affections , and thereby make them offend against the majesty of god all-mighty , by whose powerful hand jacob prevails , and moab could no wise stand . ah! see how the wise fowler lays his snare to catch the poor enlighten'd soul. beware , and do not close thy new-inlighten'd eyes ; under the golden clew the panther lies . the eye-intangled creature stands to gaze upon the lovely panther in a maze , till the deluded beast doth by his stay unwillingly become the panther's prey . just as you see sometimes the nimble fly , dancing about the flame , advance so nigh , until it 's taken and doth burn its wings . thus from it self its own destruction springs . or like two men , who running in a race , with hopes the golden diadem shall grace the victor's temples , in the way doth lie a golden ball ; one of them casts his eye upom the same , makes but a little stay to take it up , the other hasts away , and never turns aside to fix his eyes on this or that , but runs and wins the prize : the other he the ball espies , is loth to let it lie : in hopes to get them both , he loses both : for when he comes to try , doth ●●nd the golden ball deceiv'd his eye ; for when he thought to lay it up in store , finds it an earthly ball , but gilded o're . o! then he grieves , but then it is too late his eye 's the cause of his unhappy fate . a fit resemblance : for thus stands the case with every soul. this mortal life 's the race . a blessed kingdom crowns the victor's brow with endless glory , but whilst here below we 're tempt by earthly pleasures , that 's the ball ; satan's the sopister , who lets it fall . now look about thee , soul , thy time 's at hand , thine enemies approach , ●ay , ●o they stand ready prepared , and resolv'd to try both strength and craft to get the victory . thy precious lord is the eternal prize , mind well thy mark , take heed of wanton eyes , if pleasures thou , or honours , shouldst espy , stop not to gaze , run swift , and pass them by ; take no regard unto that painted ball , which satan , to deceive thee has let fall . the old-man's near ( the flesh ) in a new dress , and whose with him ? ah! thou mayst eas'ly guess . 't is to deceive thee he appears so trim , and thou mayst see the devil plain in him . the pow'rs of hell in thee will try their skill for to insnare affections , and the will ; nay , satan has got them to take his side ; thus treacherously thy heart they do divide . thus though the soul obtains inlightned eyes , whilst thicker darkness vanishes and flies , yet is she vex'd with sore perplexities 'twixt two extreams and two contrary laws , judgment is led by one , affection draws the other way ; she can't tell which to please : she knows what 's best , but strong temptations seize upon her so , that she 's at a great stand , this way she goes , then to the other hand . her faculties fall out , they disagree . o look , methinks i in the soul do see four mighty warriours draw into the field to try their valour , and refuse to yield unto each other : here 's two against two : judgment with conscience are united so , that will and the affections do resolve the trembling soul in wars still to involve . will rouses up , refuses to give way , that his great opposites should have the day ; apollyon also with him doth take part , to hold his own , and to beguile her heart . they meet , they strike , & blows exchange for blows , darts are let fly , they with each other close . the conflict's sharp , 't is very hard to know which will the other beat and overthrow . will 's hard put to 't , nay , had lost the day quite , but that more traytors join'd him in the fight . th' old-man rouses with rebellious flesh , and these domestick wars renew afresh . they fight about the soul , would know who must have th' heart and its affections , christ , or lust . satan by inward motions straight reply'd , my sentence is , we 'l equally divide , and give alike , both can't have the whole heart ; christ take a piece , and i the other part . he 'd have the question by the sword decided , knowing the soul lies dead whilst 't is divided . thus 't is with many . ah! look well within , judgment convinc'd may be , yet may thy sin in thy affections live , and also thou mayst not to th' pow'r of grace and jesus bow . thou mayst have light , and speak as balaam did , whose eyes jehovah so far opened , that he cry'd out , o happy israel ! how goodly are the tents where thou dost dwell ! he ( like to many preachers ) did commend god's holy ways , and wish'd that his last end might be like his , who righteously doth live , and his whole heart doth unto jesus give . he to this purpose spake , yet ne'r-the-less , lov'd best the wages of unrighteousness . the understanding may much light receive , and yet may not the soul rightly believe , nor be espous'd to christ , may not rely on him alone in true simplicitie . but to proceed ; with careful eye let 's view what follows here , what 't is doth next ens●e . as combatants sometimes a parly beat after some sharp encounter , or retreat . and with each other do expostulate about their rising , or their sinking fate . even so likewise do these strong inward foes , they pause as 't were , parly , then fall to blows . old-man . the old-man moves , and presently he meets with the poor soul , and thus affection greets : thou for my int'rest ever yet hast been , and sweet ( says he ) ah! sweet's a bosom sin ; thou never yet deny'dst to yield subjection unto my will ; and now , indear'd affection . our master , great apollyon , doth command that we unite our force , and faithful stand against our fo●s ▪ thy int'rest is invaded , thou ●eest by whom , thou knowst who are inraged : hold safe thine own , ne'r let those objects go thou lov'st so dear , 't will be thy overthrow , and thereby too the soul will unawares 〈…〉 involv'd in more vexatious cares ; and those delights which thou we●t wont to have will be obscured in the darksom cave of black oblivion , buried out of sight , should once the soul close with this prince of light. not that we think thou canst'ith ' least approve of thi● , whereby she should withdraw her love quite from those things which we esteem so dear ; for heart and will some ways do yet adhere unto our int'rest ; yet basely misled she is , 〈◊〉 since she 's been enlightened . we are content she should cry up the choice she thinks to make , let her in that rejoice ; yet there 's a secret we would fain reveal , she 's blinded by her over-fervent zeal . it i● enough since she has made such vows to love him 〈…〉 to become his spouse , why should she not have yet sweet sensual pleasures , to please the flesh , to whom the greatest treasure ; of right belongs that ever were poste it ? how can her glory better be exprest , than to imbrace what is so freely given , joys here below as well as bliss in heaven ? let her not fear to spend her days in mirth , that 's heir of heaven , and lady of the earth . this think upon , and secretly impart so sweet a message to the yielding heart . affection hears , and willingly consented ▪ and strives with this to make the soul contented , nay , with it too , the soul began to close , until poor conscience did them both oppose . affection , will , and conscience talk a while ▪ apollyon straight starts up , and with a smile salutes them all , seeming as if he were one unconcern'd with any matters there : who well observing how th●se three contended , begs leave to speak a word , as he pretended , in favour to them all , desiring he might at this time their moderator be . at this they seem'd to pause , and stand all mute , at length the soul , but faintly , grants his suit : the devil having thus obtain'd his end , salutes the soul , fair virgin , i commend thy happy choice , almost , if not quite made ; yet , if all matters were but wisely weigh'd , thou 'lt find affection has advis'd thee right ; and 't can't be safe such counsel now to slight . the greatest honours oft , for want of care in just improvements , have been made a snare . what bount'ous heav'n & earth affords , refuse not ; be not so nice ; ye ' buse the things you use not . what , is thy soveraign willing to receive thee into celestial joys , yet quite bereave thee of present sweetness ? tush ! this cannot be ; he will sure ne'r such wrong do unto thee . reflect not what thy former state hath been , but what 't is now , a saint , more than a queen . things present , and to come , nay , all are thine ; come , merry be , drinkof the choiest wine . thine honour 's great , and let thy joys abound ; chant to the viol , hear the organ sound ; let the melodious lute and harp invite thee , and each transcendent joy on earth delight thee . a sweet is , ( what ? ) a thing reproacht , call'd sin ; it in the bosom lies , has harbour'd bin by chiefest saints : o then , do not deny the present good , that 's pleasant to the eye . but it thou fearst thou shouldst thy lord offend ; observe this rule , which i shall next commend : let all thy words be pleasant , smooth , and sweet , when him thou dost in daily duties meet . seem to be chast , and let no saints espy the smallest sign of immoralitie . be ●rave in speech , and lowly when thou meetst them . and call them thy dear brethren , when thou greetst them . and if thy soveraign seek to have thy heart , let him have some yet must the world have part . call him thy friend , thy saviour , own him so ; and to poor saints thou must some kindness show , or else thy covetousness they will espy , and 〈…〉 be charg'd , ( with what ? ) idolatry . thus mayst thou keep his love : but when thou go's amongst thy old acquaintance , ( yet his foes ) let them know nothing , let no sentence fall which may discover this to them at all . thus having spoken briefly , be thou wise , and with thy friends , my agents , now advise . thus ends the old-man , and apollyon's suit , and the poor soul in this assault stood mute , not well discerning who these thoughts did dart into her yielding and divided heart . nor hath she got that grave and good inspection what 's best to do , and where to take direction , but goes to th' flesh , with that doth she consult , which quickly brings her to a sad result . i hitherto , saith she , have been deprest ; what shall i do , how may i be at rest ? the flesh , or corrupt affection . what 's the reversion of a prince's state , when 't must be purchas'd at so dear a rate ? 't is but arriving at a seeming pitch of honour , and to be c●nceited rich. if there 's no way to get this promis'd crown , but to incur the world'ds vile scoff and frown , with loss of life , and all we call our own ; 't would folly be to seek for such a prize : for what we have is pleasant in our eyes . a real thing , and present , as 't is dear , to part with it , is more than flesh can bear . but by the way , mind what our friends propound : a medium to enjoy them both , is found ; wherefore 't is best in this perplexing case , for to unite , that counsel let 's imbrace . soul. hast thou forgot , or knowst thou not , mine eyes have been enlight'ned ? let us first advise with judgment , lest this over-rash conclusion turn all our consultations to confusion . it would be well could we ( i must confess ) those sinful sweets and present joys possess , without the loss of those transcendant pleasures that 's in jehova's unconfined treasures . but what if judgment says it must not be , nor truth nor conscience with us will agree ? if so , what shall i do , what shall i choose ? whilst i secure one , i both may loose . the flesh , or corrupt affection's reply . one word i 'le briefly drop , and speak no more . thou 'st put thy case to conscience heresofore ▪ and what redress pray had you , what didst gain ? did he not gripe thee sorely for thy pain ? wilt thou neglect so sweet advice as this ? judgment and conscience both may judg amiss . but if thou lik'st it , and canst be contented , by knawing conscience still to be tormented , then i 'le be silent , and improve thy skill , yet will i love and like where i did still . ●adst thou been counsel'd to forsake the lord , would i , do'st think , have spoken the least word , once to dissuade thee from so just a thing ? nay , soul , thou oughtst , nay must respect this king : but whilst he 's absent , whilst he dwells on high , thou hast no other object for thine eye then these — consult with conscience , now do what you please , but as for me i am for present case . chap. vi. shewing the policy of satan in keeping the soul from a full closing with christ . also the nature of a bosom sin . no sooner was this sharp encounter over , but in a little time you might discover the soul half vanquish'd by her weak opposing , sometimes resisting , and then faintly closing . sometimes you 'l see her just as 't were consenting , and presently you 'l find her much lamenting , beset on every side with troops of fears ; which makes her to bedew her cheeks with tears , complains to conscience , hoping for relief , till conscience cheeks her , and renews her grief . sometimes she 's drawn to fix her tender eye upon the gospel's pure simplicitie . her love-sick thoughts at ●its seem to aspire , as if she could pass through hot flames of ●ire , and say with peter , though all should deny thee , my blest lord , yet so will never i. but when the soul once comes to see the cross , its courage fails , o! 't is at a great loss . when she perceives she and her lusts must part . o that sticks close , go's to the very heart . the thoughts of that is hard ; 't is self-denial that puts the soul upon the deepest tryal . some ready are to make a large profession in hopes of somewhat , perhaps the possession of heav'n at last ; but straight sounds in their ear , deny thy self ; come , part with all that 's dear for jesus sake . ah! this they cannot bear . the young-man ran , he seem'd to be in haste , but news of this , did all his courage blast . the gate is strait ; o! 't is no easie thing to for-go all in love to this blest king. the way is narrow which leads unto life , 't is self-denial , that begets the strife . 'twixt flesh and spirit there 's a constant war , they opposite , and quite contraries are . as fire and water , light and darkness be , such diff●ring natures never can agree , so between these is like antipathie . the flesh is like the young-man , give 's attention to what the preacher says , until he mention his bosom-sin , the lust he so much loves ; this makes him face about , and back removes . he goes away , yet lov'd to hear christ preach up legal works ▪ but when he came to reach his dalilah , that blow so griev'd his heart , that christ and he immediately must part . his great possessions could not give to th' poor , though he had th' promise of abundance more treasures above ; but being not content to pay that price for heaven , away he went. how loth's the flesh to yield , that grace may win the happy conquest of a bosom-sin ? how will it plead , how wittily debate , excuse , or argue , to extenuate the crime ? at length it yields , forc'd to give way . but first cry's out , o give me leave to stay a year , a month , a week , at least one day : put when it sees it cannot that obtain , the loser looks , and pleads yet once again : ah! let my fond , my fainting , breaking heart hug it the other time , before we part . much like rebeckah's friends , the flesh appears ; it parts with sin , but 't is with floods of tears . each has his darling , his beloved sin , whilst unconverted , much delighted in . give me , say some , but leave to heap up treasure , and i 'le abandon all forbidden pleasure . others again there be that only prize the popular applause of being wise , a name of being learn'd , judicious , grave , able divines , 't is this too many crave . some boast their natural and acquired parts , which take the ears of some , seduce the hearts of many simple souls who go astray ; while others are for feasting day by day . there 's some delight in drinking choice of wine , whilst others are to gaming more inclin'd . that sin that finds more favour than the rest , that is thy darling sin , thou knowst it best . o search thy bosom well , pry , pry within , till thou findst out thy own beloved sin , that gives thee kisses , that 's the lust that slays thee . o that 's the cursed judas which betrays thee . ah! see how blind , how foolish sinners are ; like to rebellious saul , they●l ag●g spare , they entertain this lust close in their heart , and are indeed as loth with it to part , as with a hand or eye ; and therefore she crys out with sampson , o this pleases me . ah! i will freely part with all the rest , might i but hug this darling in my breas● . souls once convicted , quickly do begin to hate , detest , and leave all grosser sin ; sins visible unto the natural eye , such which are of the black and deepest die , they are possest with such a dread and fear , they 'l not touch them , nor venture to come near these foul defilements — nay , such spots disdainf then presently conclude they 'r born again , and shall be sav'd , though bosom lusts remain . and if at any time some beams of light discover secret sin , or conscience s●ite , or touch the dalilah , they then begin to think of making covers for such sin , ( which in the secret of the bosom lies ) with the fair mantle of infirmities . but if at any time the searching word , which cuts and trys like a two-edged sword , pierces the heart , and will divide asunder the soul and spirit , and e're long bring under these soul-deluding covers , and espies those secret lusts which in each corner lies ; and doth unmask those evils , and disclose , the soul's hypocrisie , yea and expose it's nakedness to view , unto its shame : now , now the flesh begins to change the name of every lust that lies so closely hidden , soul , touch not , saith the lord , 't is fruit forbidden . o! saith the flesh , 't is pleasant in mine eyes ; yea , says the tempter , soul , 't will make thee wise ; taste , it is sweet , the liberty is thine ; and wisdom is a vertue most divine . and vertue , saith the flesh , will make thee shine . christ he prohibits souls from taking pleasure in laying up their bags of earthly treasure ; for these things have in them a secret art , to steal away th' affections of the heart : christ tells the soul , our hevenly father knows what 't is we want , and so much he allows which he sees best , which we contentedly should take from him , who will our wants supply , and no good thing from us will he deny . but hark ! what saith the flesh ? o soul , saith she , in this give ear and harken unto me : 't is not unlawful here to lay up treasure , provided thou therein tak'st no great pleasure . the world thou seest disdains those wch are poor ; and if thou 'rt rich , thou●lt be ador'd the more . nay , if thou once arrivest at the pitch of being by the world accounted rich , thy words will far the greater influence have , and may'st thereby perchance more rich ones save . besides all this ; when rich , thou mayest feed with thy abundance such who suffer need . and this also will take thee off from care , which is to some a most perplexing snare , and thou for god may'st the more hours spare . if thou art poor , and of strict conversation , that will not be a fit accommodation to draw men by ; for some thereby are frighted , who might by temporizing be invited . accommodate thy sel● to all , become all things to all men , that thou mayst gain some . these subtil covers doth the flesh devise , to hide those sins which in the bosom lies ; and by this crafty course perhaps a while the poor unwary soul it may beguile . and if apollyon sees the creature yield in this respect , he 's victor in the field ; he glory's in the conquest he has gain'd , as if a diadem he had obtain'd . but now , behold , here comes her former friend ' christ's precious love this once to recommend . true ministers are filled with compassion , as their long patience's worth all commendation . the preciousness now of the soul you 'l hear , and how things go within he will declare . he 'l call her conscience to examination ; for conscience 't is must give a full relation of all false covers — nay , and will reveal those secret lusts the flesh seems to conceal . theologue . conscience , thou knowst , and privy art to all the secret strivings , and the words let fall to bring the soul to join in bonds of love with jesus christ , and finally remove her heart from sin , yea from the smallest evil ; one sin belov'd will send her to the devil . speak therefore now , her inward parts reveal : what faith hath she , what love , and o what zeal , what indignation , care , and what desire ? is she inflamed , is she all on fire in love to him , who out of love did die , her to espouse , and save eternally ? conscience . she loves , ( but who ? ) she sighs , sir , shall i speak ? she 's doubtfull still , she knows not which to take . some kind of love , some faint desires do rise within her breast , but then the enemies immediately such great disturbance cause , that she 's amaz'd , and put into a pause . although she dos love christ , i must confess , some secret sin is favour'd ner'theless . she wants some glorious rays , her eyes are dim , she never yet had a true sight of him . i must speak all , e'en the whole truth impart ; alas ! she has new objects in her heart . her love is treach'rous , her affections burn chiefly to self , loves christ to serve her turn . and such a legalist she 's become now , to her own drag she blindfoldly do's vow to offer incense ; in her seeming grace she glory 's much , nay , sets it in the place of jesus christ , and on that idol pores ; this is the object now she most adores . theologue . wilt thou expose thy self to scoff and shame . and bring a blot for ever on thy name ? a monster ( thou ) in nature wilt appear , to all who of thy faults and folly hear . canst be so vile , so impudent , and base ? disloval soul ! how canst thou still give place to jesus's foes , and up an idol set ? what , offer sacrifice to thy own net ? i stand ama●'d ● what guilt is on thy head ? remember that black bill , what crimes are spread before thine eyes already . but , now , further , 〈◊〉 to charge thee with another murther , committed on a spotless man ; nay , worse , thou letst him be betrayed to the curse of a most shameful death ; nay , what exceeds , his hands , feet , sides die , and his soul still bleeds ; and what is worst of all , he is god's son , on whom this bloody tragedy was done ; thy friend ( o soul ) who came down from above , to sue to thee for kindnesses and love . and yet doth he , whose blood thy hands have shed , sue unto thee ; nay his deep wounds do plead for mercy , and he 's able to forgive : he 's god as well as man ; dead , yet doth live , what object is 't thou hast got in thine eye ? dost think the law can help thee ? make hast , fly ; for 't is by that thou stand'st condemn'd to die . seek a divorcement : stand'st thou still in doubt 'twixt law & grace ? strange ! canst thou not find out what judgment told thee ? sure thou knowest better : it is severe , o! 't is a killing letter . 't is time to leave that husband , and for-go all hopes from him , who seeks thy overthrow . christ has fulfill'd it , he alone has life ; and if thou once art his espoused wife , thou wilt receive a full discharge from all those debts , those deaths , and dangers wch inthral the souls of those , whose blind deceived breast seeks to self-righteousness for peace and rest . thou canst not ( soul ) become a virgin spouse , until thou art divorced from all vows to that , nay to relations , though they 're dear must thou the lesser love , and kindness bear . thy fathers house , and all , thou must forsake , if thou this happy contract e're dost make . yield thy whole heart to christ , bend to his feet in pure simplicity ; there 's ground for it : for he that lay within a virgins womb , and who was buried in a virgin-tomb ; he that alone did lead a virgin-life , must have a chast and holy virgin-wife . needst thou more motives still ? what shall i say , what shall i speak to move thee ? i will lay the nature of the soul unto thy view : wouldst know its worth ? read then what dos ensue , first . 't is capable , such is its nature , state , on great jehovah's pow'r to contemplate : it searches , prys and nicely looks about on nature's frame , and finds the former out . david's amaz'd when he doth cast his eye on all the glorious things beneath the skie ; he looked up and down , above , and under , and stood astonish'd , seeing cause of wonder ; and then reflecting his own frame , did see nature's great volume , blest epitome . fearfully am i made : how canst tell ? his answer is , my soul knows it full well . we should have known no more of earth , or heav'n than the brut● beasts , had not jehovah given this precious soul to us : o then be wise , and it secure as the chiefest prize . secondly . nay more then this , the scripture makes relation 't is capable of glorious inspiration . there is in man a soul , a spirit do's live and move in him , to which the lord doth give by inspiration , wisdom , knowledg , fear , that fools know more than the philosopher . the soul's god's candle , a light of acceptation , but from himself must come its information . shall not this candle ( pray you ) lighted be ? o let god's spirit ( soul ) inlighten thee . thirdly . nay , once again , it 's nature to declare , 't will sweet impressions take , god's image bear . it bore it once , o then , how did it shine ! a glorious shadow of him , who 's divine : but now 't is blurr'd , and soil'd by filthy dust ; o 't is defac'd and spoil'd by means of lust . but he who stamp'd it there at first , can make it once again a new impression take : he can wash off the soil , refine the ore , and make it shine fairer than heretofore , o what a glorious thing ! how rare 't will be , when god renews his image once in thee ? lose not the soul , ( the wax ) for nought can bear this image then , nor can that loss repair . fourthly . the soul 's glorious piece , wherein doth lie so great an excellence , as doth out-vy all outward glory : for 't is only she that 's capable of so great dignitie to be espoused to the glorious three . strange condescention ! an amazing thing ! what joy and ravishment from hence may spring up unto thee , when into 't thou dost pry ; will the high god take sweet complacency in such a one ? what , doth he please to chuse thee for his dear consort , make thee his spouse ? may'st thou in christ's dear arms and bosom lie ? ah! is the soul the jewel of his eye ? can any joy and sweetness be like this ? can worldly comforts raise thee to such bliss ? what , is thy soul capable of such union ; and doth there flow from thence such rare communion ? admire it ! is not one kiss worth more , than all the riches of the eastern shore ? o! lose not then thy soul ! ah! who would miss of this sweet union and eternal bliss ? fifthly . it 's nature , worth , and rare transcendency , appears in that great i●congruity , and weakness of all creatures to suffice it ; and from this ground great cause hast thou to prize it . nothing but god himself can satisfie that precious soul , which in thy breast do's lie . the univers●s too little , th' whole creation will not appease its longing expectation . how vast's the deeps ? how lotty the desires of man's poor soul , above all bounds aspires ▪ it seeks , it prys , and views all kind of treasure , and still it craves , its wishes know no measure . it walks again , it rambles , o it flies , and ransacks all the secret treasuries of art and nature , hurried , nay 't is driven to and fro , being restless , till to heaven it casts a look , and jesus does espy , and then full soon with greatest joy doth cry , o there 's the pearl ! i must have him , or die . thou must expect no peace , there 's nought can still it , nor give it rest till god himself do's fill it , hark to its sighs , do not befool and cheat it , nor of its wishings baffle and defeat it : for nothing but that god that made it , can suffice the soul , the precious soul of man. sixthly . what thinkst thou of that price , that price of blood which christ laid down ? does it not cry aloud ? o precious is the soul ! it cost full dear : doth not this noise sound always in thine ear ? seventhly . don't satan's rage , his enmity , and wrath against the soul , shew forth its precious worth ? take pleasures here , and coffers fill with coin , the shop with wares , & cellars with rich wine : let him but have the soul , he does not care , take what you please besides , and do not spare . he rages when one soul escapes his paws ; ah! that 's the prize his black and bloody jaws are open for . these demons grin , and swell with venom great , and councils hold in hell , ( as hath been hinted ) that by craft they may catch the poor soul , and this pearl bear away , that , that 's the morsel , that 's their only prey . eighthly . its blest infusion , and god's constant care for food and ornaments which he does spare , for to adorn her on th' espousal day , fully declares this truth , therefore we may amazed stand , and wondring all ways cry , o precious soul ! thy worth and exc'llency is very great , who can it comprehend ? it 's that which does oft-times to christ ascend in strong desires , and longings : o! 't will pry into all places for his company . she in his sight rejoyces , and is glad ; but when once gone , she sighs , she mourns , is sad . all other joy 's but meer perplexity ; without his love , 't will swoun'd away , nay die . nothing but grace , heaven's off-spring , can revive it ; and nought but sighs of jesus can ●nlive it . these things considered , may make thee see its worth , nay more , how also 't is with thee . ninthly . how shall we prize the soul ? what rate shall we upon her set ? o what against her weigh ? come , bring the ballance , and now let us try what further worth or preciousness doth lie in the fair soul : 't is done , all golden ore of both the indies are i th' seales , yet more we still do want , more riches pray put in , all precious stones and pearls ; now weigh agin . alas the ballance flies , here yet wants weight , the soul out-vi●s them all : lord , here 's a sight th' whole world at once is in yet 't is too light . add world to world , and heap ten thousand more , were there so many , could you find such store , yet would the soul in worth exceed them far . nay , i might multiply , and yet not e●r . oh! then take heed thou dost not chaffer so , to get the world , and in exchange let go this precious soul : nor let it be thought strange , what shall a man for 's soul give in exchange ? tenthly . she is immortal , o she cannot die ; though 't was not so from all eternity . she was created , but in such a state , man can't her kill , nor h●r annihilate . her beings such , h●r life shall still remain ( although the body die ) in bliss or pain . then hast then not good ground to watch & ward with wary eye , and set a constant guard upon the portals of the treach'rous heart , lest of this jewel thou dec●ived art ? what man to gain a shilling , would let go a pearl of such great price and value ? who would think that men , accounted grave and wise , ●or toys and trifles should their souls despise ? many , i fear there be , who day by day , to gain a gr●●at , unjustly , giv●t away ; whilst others prostitute it to their lust : nay , do by it , as by a bone or crust that 's cast unto the dog for him to knaw . this dog 's the devil , whose wide stretcht●out jaw stand gaping for 't : his eyes are upon all , knowing when e're they sin , they let it fall . o then take heed ; and if this dog should fawn , or wag his tail , let not so sweet a pawn of future glory be contemn'd or lost , think , think from whence it came , & what it cost . chap. vii . christ's love epitomiz'd , the old-man wounded , will made willing : shewing also the nature of the soul's espo●sal to christ . if all that hath been said yet will not move thee to close with christ , i once again will prove thee , by making of a brief or short collection of his sweet love and wonderful affection ; and then i trust thou wilt with sacred vows contract thy self to him , become his spouse , whose left hand 's full of treasure , in his right are honours great , and pleasures infinite . a prince ( you know ) dispos'd to make election of a consort , before he 'l place affection , will first enquire if the virgin be in person , parts , estate , or pedigree equal unto himself : but if in case she be of low descent , of parents base , compar'd with his ; or not so noble born , or has debas'd her self , or is forlorn ; he thinks it is below him once to place , or fix his love on her , he fears disgrace : but if the lady chance to equalize him , she 's not so much oblig'd to love or prize him ' yond common bounds , because , saith she , i am no whit inferiour unto him ; my name records the noble stock from whence i came . but if a prince should chance to set his love upon a person that has nought to move so great a lord to make that choice , then she amazed , yields with all humilitie ; can do no less than humbly give consent , yield up her self with great astonishment ; but she who doth reject such love , is acted like one bereav'd of sense , nay quite distracted . misguided soul ! and is not this the case ? what worth 's in thee to him ? o! vile , and base ! instead of love , deservest to be hated , since from thy god thou hast degenerated , and yet the blessed jesus don't despise thee , but from thy loathsom dunghil fain would raise thee . but to proceed , i now will give to thee of christ's sweet love a short epitome . 1. 't is a first-love , as soon as he past-by , and saw thee in thy blood , he cast his eye whilst thou in that sad gore didst weltring lie . nay , unto thee most precious love he had before the fabrick of this world mas made . 2. it is attracting love , its nature 's such , 't is like the loadstone ; hadst thou once a touch , 't would make thy iron-heart with speed to move , nay , cleave to him in bonds of purest love. 3. 't is a free love , there 's nought at all in thee which can deserve his favour , yet does he not grutch thee his dear love , although so great , the glorious king of kings does oft intreat those souls to his imbraces , who contemn his proffer'd grace , and still love shews to them . 4. 't is ' bounding love , like nilus , overflows all banks and bounds , his grace no limit knows . 5. 't is a delighting love , there 's nought more sweet , she found it so who washt his precious feet . he takes delight and sweet complacency in those he loves , his heart affects his eye . he resteth in his love ; and who can turn his heart away , or damp those flames that burn in his dear breast ? none ever lov'd as he , who for his spouse was nailed to the tree . 6. it is a victor's love ; he 'l wound and kill all enemies who do oppose his will ; where he lays siege , he 'l make the soul to yield , by love he overcomes and wins the field ; his captive ( soul ) thou certainly must be : his love is such , 't will have the victorie . 7. it is abiding and eternal love , 't will last as long as he , nought can remove his love from such on whom he casts his eye , and for whose sake alone he chose to die . the love which did appear to saints of old , did graciously this glorious truth unfold . i with an everlasting love , saith he , have set my heart upon ( or loved ) thee , and therefore i have drawn thee unto me . know he who thus doth his sweet love commend to his dear saints , loves them unto the end . 8. 't is a great love , most powerful and strong ; hence 't is he thinks each hour and minute long , till he imbrace thee in his sacred arms , where he 'l secure thee from all the harms and dangers great , by men or hellish charms . fathers , although they love their children dear , yet never did from them such love appear . david lov'd absolom , yet gives consent , nay he himself decrees his banishment . a mother may forget her sucking child , as some have done , although of nature mild , yet forc'd by famine , cruelly have shed their childrens bloud , and of their flesh have fed : but ah! his love 's so free , so strong , so great , he gives his bloud to drink , his flesh for meat unto the soul ; and those who it receive , shall never die , and none but such can live . 9. his love is matchless , 't is without compare , who neither flesh , now bloud , nor life did spare . the love of women , which the world esteems most strong in sweet affection ; their love seems an empty shadow , and not worth regard , when with his sacred love it is compar'd . the husbands , wives , and fathers may abound , yet no such love as christ's was ever found . abraham and isaac both lov'd their wives , yet neither of them sacrific'd their lives . jonathan's love to david did exceed the love of women ; 't was a love indeed ! but what was jonathan ●s great love to this ? ah! less than nothing , when compar'd to his . christ's love exceeds all natural love as far as bright aurora doth the smallest star. but oh! in vain do we compare his love with any thing below ▪ no , 't is above comparison , 't is so immense , so great , we cannot find it out : though man's concert is larger than expression , though profound , yet man's conception never yet could sound the depth of love's unfathomable bliss , so great , so deep , so bottomless it is . betwixt his love and ours , the disproportion is like one drop of water to the ocean . or as the smallest dust that 's fiercely driven , to the whole globe ; or like as earth's to heaven the sun for clearness with his splendent face , the moon for swiftness in her zodiack race ; the sa●ds for nomber , and the heaven for height the seas for depth , the ponderous earth for weight yet with more certainty ▪ and with less doubt be weigh'd and measur'd ▪ than christ's love foun● out o depth ! o heigth ! o breadth ! o wonderous length of this great love ! o uncompared strength of true affections ! love that is divine ! what 's natural love ; lord , when compar'd to thine ? such a redundancy of love is found , whoever dives into these depths is drown'd . ten thousand sea , ten thousand times told o're , add to these seas , ten times as many more , let all these seas become one deep abyss , they'd all come short in depth compar'd to this . the moral , natural , nor the spiritual man , with all their understanding , never can find out the nature of christ's love ! alas , it doth all knowledg ' nfinitely surpass . o may these depths & heigths have pow'r to move on thee , till thou art swallowed up in love. that , that which cannot comprehended be by men nor angels , may comprehend thee ; and thou being fill'd with it , may'st sweetly lie in depths of love unto eternitie . the spir't with this let fly a piercing dart , which wounded dreadfully her stubborn heart , it pierc'd to th' very quick and made her smart . now , now she mourns , ah! how she weeps , she crys , and water runs like fountains from her ●ys . now her whole souls dissolved into tears by love-sick passions ; yet she 's fill'd with fears , lest christ should now with angry frown deny to give her one sweet aspect of his eye : because his love she had so long refus'd , and wondrous patience shamefully abus'd . oh! now she spends whole days & nights in prayer , she sighs and grieves , but can●t see christ appear . the panting hart ne'r long'd for water-brooks more than does she for some reviving looks from the great prince , the god of love & grace ; but he at present seems to hide his face . but stop , my mus● , hark how the winds do roar , all storms i' th soul alas● are not yet o're . no sooner did the old-man cast his eyes , and view'd this change ▪ but in great wrath did rise for to renew the war ▪ he joins afresh with scatter'd force of will and lusts of th' flesh , to make what strength they can , with hellish spite . the devil 's with these conquer'd pow'rs unite , arm'd with despair , and like to lamps , wch make the greatest blaze at going out , they take their blunt and broken weapons in their hand , resolving christ in her shall not command ; nor she desert their cause , nor break her vows with sin and self , and so become christ's spouse . but now , i find in vain they do resist : true grace is come , the spirit doth assist . sin , world , the flesh , nor devil , can long stand before the spirits strong and pow'rful hand . see how the spirit now doth search about to find each sin , and cursed darling out . did you never behold in what dread sor● the wide-mouth'd canon plays upon the fort , and how by whole-sail it doth batter down the shattered walls of a besieged town ? even so the spirit with his powerful sword makes glorious slaughter , will no truce afford , kills all before him , will no quarter give , nor will he suffer any lust to live . the strong-man , ( satan ) quakes ; good reason why ▪ a stronger's come , a stronger he doth spy is enter'd in — o therefore he 's much pain'd ; all , all is gone , and he himself is chain'd . the old-man trembling , likewise thinks to fly into some lurking-corner , secretly to hide himself : but th' spirit 's piercing sight discovers him , and now with heavenly might laid on such strokes , and gave him such a wound , wch with dire vengance brought him to the ground ▪ now the affections's chang'd , and will doth yield , being willing made , says grace shall have the field . o happy season ! and thrice long'd-for hour ! this is the day of god's most mighty power upon the soul. but hark , methinks i hear most bitter sighs and groans sound in mine ear. the soul 's afflicted ! it is she doth mourn , to think what sorrows for her christ hath born . she hates , nay loaths her self to th' very dust , and seeks to mortifie each former lust . and something more doth still perplex her mind , him whom she dearly loves , she cannot find . her heart i fear will quickly burst asunder , if any long time she should be prest under this heavy weight : no grief like hers , is there : who can ( alas ) a wounded spirit bear ? she 's almost swallow'd● up in deep despair . you next shall hear ( if you attention lend ) how she bewails the absence of her friend . soul. ah me ! i faint , my spirits quite decay , and yet i cannot die : o who can stay my sinking soul , whilst i these sorrows feel ? my feeble knees under their burden reel . inf●rnal deeps , black gulphs , where horror lies , open their ghastly mouths before mine eys . o wretched soul ! curs'd sin ! i might have been the lamb's fair bride , and a celestial queen , had i imbrac'd my lord , my king , my love , ( who was more faithful than the turtle dove . ) o had i then receiv , d him in mine arms , he would have sav'd me from eternal harms . but now i fear those happy days are past , and i poor wretch shall into hell be cast , bound up in fetters , and eternal chains of burning wrath , and everlasting pains . o sinful soul ! i who have lightly set by the blest prince , who would have paid my debt o he that would have freely quit my score , ah! now i fear i shall ne're see him more . could i but once more hear his sacred voice , i would make him my joy , and only choice . but 's wooing-time i fear is out of date ▪ 〈…〉 ▪ but dread it is too late . i m●lt , lord , into tears , whilst thou the sun of precious light , art hid , where shall i run for light and comfort in this dolesom hour , whilst i lie drenched in this brinish shower ? more would she speak , but her great passion stops her mournful speech , whilst her eys stood-gates ope● , smote with despair ; so faint , she scarce appears to breath or live , but by her sighs and tears . a friend amidst this passion straight arriv'd , whose shining beams and lustre much reviv'd the troubl'd soul on every side , that she cry'd out , o heavenly spirit , it is thee , who with diviner and mysterious art did such illustrious beams of glory dart , which did not only tend to joy and peace , but much inflam'd her heart , made love increase , and lo , before her eys she doth behold the prince to stand , whose glory to unfold is 'bove the reach of man , or seraphim ; and thus had she a blessed sight of him . like as the sun breaks forth beneath a cloud , whose conqu'ring light cast off each envious shroud , and round about his beauteous beams displays , making , her earth like heav'n with his bright rays . this glorious aspect of his lovely eye , which she through faith beheld , did by and by with such transports , or raptures , on her seize , and from her former sorrows gave her ●ase : yet could she not be fully satisfy'd , until the marriage-knot was firmly ty'd ▪ a promise she endeavours to procure , to make christ's love and pardon to her sure . she to this purpose does her self address to him she loves , with sweet composedness of heart and mind ; tho thinking what she 'd bin , she 's under fears , and oft distrest again ; much questioning ( for want of faith ) how he could e're forget past wrongs and injurie . soul. life of my life ! alas , lord , what am i ? a wretched creature ; who deserves to die a thousand deaths , nay , and a thousand more , for wounding thee within , without , all o're , in every part : o this doth make me mourn , it melts my heart to think what thou hast born for a vile worm . but wilt thou view the wound that 's made in me ? lord , i am drench'd & drown'd in bloud , and brinish tears , my wasting breath , and sighing soul , will period soon in death , unless thou seal , and dost confirm to me thy love by promises ; o! shall i see thy hand stretch'd out ? or shall i hear thee say , come , come to me , poor soul , o come away ? 't is thou that wilt not bruise the broken reed , hurt not my sores , nor crush the wounds that bleed . o let my chilled soul feel the warm fires of thy sweet voice , that my dissolv'd desires may turn a soveraign balsam , to make whole those wounds my sins have made in thy dear soul. ah! wilt thou let me swoun'd away and die , whilst thou standst looking on ? lord , cast an eye on me , for whom thou on the cross didst bleed ; some comfort , lord , now in my greatest need : no corrosives , some cordial spir'ts , or i for ever perish must ; lord , hear my cry . jesus . afflicted soul ! the purchase of my bloud , come , hear , come hear a consolating word . shall i who have through sore afflictions past for love of thee , refuse thee now at last ? no , no! i cannot , soul , i cannot bear such piercing moans that wounds my tender ear ▪ now will i magnifie my pow'r and rise to scatter thy malicious enemies ; i 'le thee enlighten with my glorious rays , and make thee happy , happy all thy days . who will betroth , or give this soul to me ? let 's celebrate with great'st solemnity , and glorious triump , the espousal day : come , come , my dear , let us no longer stay . the father . 't is in my pow'r , 't is i , i give her thee , as th' fruit of my own choice , love and decree . chap. viii . the mutual and blessed contract between christ and the sinner . jesus . give me thy heart then , soul , i do betroth thee unto me , that no approaching wrath may any ways be hurtful unto thee , in righteousness i thee betroth to me . in judgment also thou betrothed art , and all i have to thee i do impart in faithfulness and tender mercy , so that thou thy lord , thy friend , & god shalt know . i do betroth thee unto me for ever , and neither death , nor earth , nor hell shall s●ver thy soul from me . if thou wilt pay thy vows , i will be thine , and thou shalt be my spouse . i take thee now for better , and for worse : give me thy hand , let 's jointly both of us with mutual love tie the conjugal knot , which , on my part shall never be forgot . my covenant with thee is seal'd by bloud , 〈…〉 than the oath at n●ah ●s ●lood . 〈◊〉 my folded 〈◊〉 i now do take thee , 〈…〉 that i never will forsake thee . ●spand● cast behind my back , and i will 〈…〉 future in●●●mitie . the sinners closing with christ . soul. upon my bended knees i do this day accept of thee , my lord , my life , my way ▪ by whom alone poor sinners have access unto the father ; nay , and do confess , declare , pronounce i' th' sight of god , that i do enter now with all simplicity into a contract with thee , make my vows that i will be to thee a faithful spouse . o blessed jesus , i 'm as one undone . a naked , vile , loathsom and guilty one , unworthy far to wash the very feet of th' servants of my lord ; o how is it that thou , the glorious prince , shouldst ever chuse such an unworthy worm to be thy spouse : o what 's thy love ! o grace , beyond expression ▪ doth the great god on me place his affection ? but sith 't is so , this i engage to do , i 'le leave all for thy sake , and with thee go . and in all things own thee alone as head , and husband dear , by whom i will be led , and in all states and times will thee obey , what ever comes , unto my dying-day . i take thee as my prophet , priest , and king : and my own worthiness in every thing i do renounce , and further vow that i upon thy bloud and righteousness will lie ; on that , and that alone , will i depend by faith always until my life shall end . i covenant with thee , and so i take thee , and whatsoe'r falls out , i 'le ne'r forsake thee , but run all hazards in this dolesom day , and never from thy holy ways will stray . all this and more i promise shall be done , but in thy strength , lord , in thy strength alone . th' solemnity thus ended , presently the glorious prince , the bridegroom , casts his eye upon the soul , and bound up all her sores , nay healed them , and cancell●d all her scores : but be'ng her self defil'd , she soon espy'd a precious fountain flowing from his side , a fountain for uncleanness to wash in in which she bath'd , and wash'd away her sin . then gloriously by him she was array'd with robes imbroid'red , very richly laid with gold and diamonds , that she did seem like an adorned heav'nly seraphim . one v●sture was especially most rare , without a seam , much like what he did wear ; it is the wedding robe , both clean and white , whose lustre far exceeds the morning-light ; and other garments also , which she wore , curiously wrought with silk , and spangl do're with stars of gold , or pearl , of precious stone , enough to dazle all to look upon : which be'ng made up of every precious grace , did cause a splendent beauty in her face , that whilst he did behold her , could discry his father's image clearly in her eye , which did so please him , that he now admires , and after this her beauty much desires . o see the change , she which was once so foul , is now become a sweet and lovely soul. her beauty far 〈◊〉 what it had been in ancient days 〈…〉 eye hath seen so sweet a 〈◊〉 ▪ no such virgin queen . yet all her beauty ●ow's but spots and stains , to what it will be when her saviour raigns . o hear the melody ! angels rejoice , whilst she triumphs in th●● most happy choice . who would not then all earthly glories slight , to gain a minutes taste of such delight ? no sooner did apollyon cast his eyes on what was done , but furiously did ' rise to damp her joy , or cause her mirth to cease , and by some stratagams to spoil her peace . he first stirs up the old-man's broken force for to estrange her : if he can't divorce her from her friend , yet raises inward strife , how to deprive her of those joys of life , which do abound in lovers every way , betwixt th' espousal and the marriage-day . a thousand tricks contriv'd before had he how to delay or spoil th' affinitie . but if he can't rob us of inward joy , our name , or goods , or life he will destroy . for failing in the first , he stirs up foes to lay upon her persecuting blows . he that will follow christ , must look each day to have his worldly comforts took away . besides , the old-man being not yet slain , great troubles in her mind there rose again . but her dear friend so faithful is , that he will never leave her in adversitie . and to the end her joy may more abound , a way by him immediately is found to free her from the old-man's hellish spite , he must be crucify'd ; but first they cite him to the bar to hear what he can say , why now his life should not be took away . but hear , before that 's done , how the blest lover doth his dread threats and awful frowns discover against the fo●s of her he loves so well , who e're they be , men , lusts , or fiends of hell. he reads his great commission , lets them know he in a moment can them overthrow . the dread power and awful frowns of jesus prince o● peace over his saints enemies . when man transgress'd 't was i , eternal i , give forth the sentence , thou shalt surely die . 't was i that curs'd the serpent , who remains unto this day , and shall in lasting chains . when cain did shed his righteous brother's bloud , i sentenc'd cain ; 't was i that brought the ●lood upon the earth . by me the world was drowned proud babels language was by me confounded . i am jehovah's everlasting word , who in my hand do bear th' two-edg'd sword. 't was i , and only i that did command the dismal darkness in the egyptians land. 't was at my word the seas divide in twain , and made an even passage through the main . at my command pharaoh and all his host were utterly within the red-sea lost . 't was i that made belshazz●rs joints to quake , and all his nobles tremble when i spake . 't was i that made the persian monarchs great , and threw them with the grecians from their seat. i say the word , and nations are distress'd ; i spake again , and the whole world 's at rest . let all men stand in fear and dread of me ; i was the first , and i the last will be . all knees shall bow to me when i reprove , and at my voice the mountains shall remove . the earth shall be dissolved at my threat , and elements shall melt with fervent heat . my word confines the earth , the seas , the wind , i am the great jehovah unconfin'd . 't is i divide between the joints and marrow ; no place so close , no cranny is so narrow , but , like the sun 's bright beams , i enter in , discovering to each he●rt , the darling sin that lodges in the soul. 't is i alone , who by my piercings make them sigh and gro●n ▪ if from true sense and sorrow they complain , i graciously bind up those wounds again . 't is i that save the humble and contrite , and do condemn the formal hypocrite . my circuit's large , i coast the world about , no place , nor secret , but i find it out . all nations of the world i rule at pleasure , to my dominion's neither bound nor measure . therefore , dear soul , chear up , and do not fear , i 'le confound all thy foes both far and near . and now i do command to bring to th' bar that inward foe , old-man , i wo'nt defer his tryal l●nger , his indictments read , and he had leave and liberty to plead , and on his trial he deny'd the fact ; but conscience swears she took him in the act , and other witness too ; but to be brief , all prove him the soul's foe , nay and the chief and only cause of all the horrid treason acted against the lord unto this season . he was deny'd to speak , the proofs being clear , you shall therefore his fatal sentence hear : come thou base traytor , impure mass of sin ; that , villain-like , dost seek revenge agin upon the soul , and striv'st to raise up strife , nay thirsts again to take away her life ; hear , hear thy sentence , old-man , thou must die , i can no pity shew , nor mind thy cry : thy age ! away , 't is pity thou hast bin spared so long , when guilty of such sin. soul , thou must see to bring him in subjection , with every evil lust , and vile affection . this heap of sin thou must strive to destroy , that so thou maist all perfect peace enjoy : under the strictest bonds let him abide , till he is slain , or throughly crucify'd . the old-man being sentenc'd , and confin'd , the soul is consolated in her mind . affection , judgment , will , do all rejoyce , and are united now : o happy choice ! ah! she admires the excellence and worth of her beloved , that she sets him forth , as one that 's ravish'd in the contemplation of his great glory , and her exaltation , in this her sacred choice : and this so raises her ravish'd senses , that angelick praises she thinks too low ; o now she doth discover , and not till now th' affections of a lover . there 's nothing now so tedious as delay , betwixt the ' spousal and the marriage-day , her former joys in which she much delighted , she treads them under-foot , they are quite slighted , nay altogether loathsom in her eye , compared with his sacred company . unto the place where he appoints to meet her , thither she runs with speed , there 's nothing sweeter ; nay there is nothing sweet , nothing is dear or pleasant to her , if he be not there . o! saith the love-sick soul , in such a case may i but have one kiss , one sweet imbrace , o how would it rejoyce this heart of mine ! his love is better than the choisest wine . his name is like an ointment poured forth , and no such odour e're enrich'd the earth . the eastern gums , arabian spices rare , do not perfume , no● so enrich the air , as the eternal 〈◊〉 renowned fame of his most preci●●s and most glorious name ▪ perfumes my soul , 〈◊〉 elevates my voice , whilst gladness fills my heart : o happy choice ! my sacred friend , my life , my lord , and king , doth me into his secret chambers bring ; although ten thousand fall on either hand , my soul in sa●ety evermore shall stand . tell me , my lord , tell me , my dearest love , where thou dost feed , whither the flocks remove , and where they rest an noon in soultry gleams , bring me into those shades , where silver streams of living waters flow , most calm and still , there , there i 'le shelter , there i 'le drink my fill . the fountains ope , o see it runs most clear , green pastures by ; a ●●odg is also near , to hide in ●afety , and to sa●e from fear of scotching heat : ●●der . this shade i 'le rest , my love shall be inclosed in my breast . my heart sha●l be 〈◊〉 lodging-place for ever , nothing shal me from my beloved ●ever . the terrors of the night shall never harm me , he saves from heat , in ●rosts his love doth warm me you virgins who yet never felt the smart of love's soul-piercing and heart-wounding da●t . if all these sacred raptures you admire , know , virgins , know that this celestial 〈◊〉 that 's kindl●d in my breast , comes from 〈◊〉 ▪ and sets my soul into this frame of love o he that has endured so much pain to gain my love , is worthy to obtain ten thousand times more love than his poor spouse is able to bestow ▪ yet shall my vows be daily paid to him , in whose sweet breast my love-sick soul shall find eternal rest . know , know i ne'r obtain'd true peace , befor● my soul cast 〈◊〉 on this sacred shore . all earth●y pleasures are but seeming mi●th , his presence is a heaven upon earth . how heavy , o how bitter was the cross once unto me ? to think upon the loss or temporal comf●rts , made me to complain but no● i 〈…〉 my gain . terrestrial joys , as dross to me appear ; my joy 's in heaven , o my treasure 's there . had i all riches of both th' india's shore at my command , ten thousand times told o're , my soul would loath them , they should be abhor'd being worse than dung , compared to my lord. o may these sun-beams never cease to shine , by which i see that my beloved's mine . he is my flesh and bone , therefore will i rejoyce the more in this affinity . he is my all , my soul 's to him united , as jonathaen's to david , who delighted so much in him that in his greatest trouble dear jonathan did his affections double : when david was in great distress and fear , then did his love and loyalty appear . so when my dear beloved is distrest , my love to him shall chiefly be exprest . but why , said i , distrest ? what , can my lord , who hath consuming power in his word , be touch'd by mortals ? what , can he be harm'd , who with all strength of heaven and earth is arm'd ? no , no ; i must recall that lavish strain : no hand can touch him , he cannot sustain the smallest injury from th' greatest pow'r ; for in a breath he can his foes devour . but now , methinks , i presently espy upon the earth the apple of his eye ; which are his servants , nay his members dear , which wicked men do oft oppress ; o there my lord 's distrest : for if his children smart , o that doth pierce and wound his tender heart . if cold or nakedness afflicts their souls , he sympathizes , and their state condoles . it sick they be , or if by cruel hands they are in prison cast , and under bands , and there with hunger and with thirst opprest , he feels their grief , he is in them distrest . what wrong soever they on earth receive , 't is done to him , for which my soul doth grieve to see th' afflictions of his servants here ; this is the fruit true loyal love does bear . her sorrows are his woes ; for they alone , being his members , are my flesh and bone . and all make but one body , he 's the head , from whence all flows , 't is he alone has shed his love abroad , in this my love-sick ●eart , whereby i feel when any members smart . my bowels move and tender heart does bleed , vvhich makes me for his sake supply their ●eed ▪ thus for my christ , and for his children's sake i 'le suffer any thing ; yea i do take my life , and goods , and all into my hands , to be disposed of as he commands but know for certain evermore that i for aid and help on him alone rely . these pleasant fruits , o these delight the king and hereby 't is that we do honour bring unto his name ; all souls of the new birth , vvho are sincere , this precious fruit bring ●orth ▪ ●et not these things seem strange , because to few do bear such ●ruit , believe the maxim's true , that as the sun doth by its warm reflection upon the earth , produce a resurrection of all those seeds , which in the earth do 〈◊〉 hid for a time in dark obscurity : ev'n so the sun of righteousness doth shine into this cold and barren heart of mine ; the precious seeds that have been scattered there take root and blossom , nay their branches bear sweet fruit , being the product of those rays , vvhich that bright sun into my soul displays . 't is precious and most lovely in his eye , both 〈◊〉 it ▪ beauty and veracity ▪ you vi●g●●● all who are by love invited into his 〈◊〉 ▪ where he is delighted with all his pleasant fruits ▪ come , come and see , ●ow choice , f●ir , sweet , and 〈…〉 they ●e : one cluster ●ere's presented to thy view , that thou mayst s●e , and then believe 't is true . the●e be 〈…〉 which i 〈◊〉 n●w 〈◊〉 , ●●ve , joy , and peace , ●ong 〈◊〉 , holiness , ●aith , goodness , tempera●●● a●d charity , ●hese are the products 〈◊〉 th' a●●inity that 's made between me and my dearest friend ; nay , mo●e than these , eternal 〈◊〉 i' th' end . but i● ( through sin ) thou canst not cast thine eye on these 〈◊〉 fruits , then know assuredly vvhen th' vintage comes , and thou beginst to crave for one small taste , one taste thou canst not have . the ●ruitful soul it is the king will ●●own vvith th' diad●m of glory and renown . o let the●e things the soul's affections raise , in grateful songs to celebrate the praise of great jehovah , who is king of kings , vvh●se glorious praise the heav'nly quire sings ▪ ●hen let us sing on earth a song like this , 〈…〉 , and i am his . an hy●● of praise to the sacred bridegroom . praise in the highest , joy betide the sacred bridegroom , and his bride , who doth in spendor shine : let heaven above be fill'd with songs , in earth beneath let all mens tongues sing forth his praise divine . 〈◊〉 sullen man refuse to speak , 〈◊〉 rocks and stones their silence break ; for heaven and earth combin● to tie that sacred bridal knot , o let it never be forgot , the contract is divine . you holy seraphims above , who do admire jesus's love , o hast away and come , with men on earth your joys divide ; earth ne'r produc'd so fair a bride , nor heaven a bridegroom . another . 't is not the gracious lofty strain ; nor record of great hector's glory , nor all the conquering mighty train , whose acts have left the world a story ; nor yet great cesar's swelling fame , who only look'd , and overcame . nor one , nor all those worthy nin● , nor alexander's great renown , whose deeds were thought almost divine , when vic'tries did his temples crown ▪ but 't is the lord , that holy one , whose praises i will sing alone . my heart and tongue shall both rejoyce , w●il●t a●g●ls all in consort sing alo●d with a melodious voice the praises of sweet ●ion's king ▪ o 't is his praise , that holy one , i am resolv'd to sing alone . my heart indites whilst i proclaim the praises of the god of wonder , my lips still magnifie his name , whose voice is like a mighty thunder : i 'le praise his name , and him alone , who is the glorious three in one. whose feet are like to burning brass , whose eyes like to a flaming fire , who bringeth mighty things to pass , 't is him i dread , and do admire : i●le magnifie his name alone , who is the glorious three in one. my heart and pen shall both express , the praises of great juda's ●ion , the sweet and fragrant flower of jess , the holy i 〈◊〉 , the king of zion . to him that sitteth on the throne , be everlasting praise alone . whose head is whiter than the snow that 's driven by the eastern wind , whose visage like a flame doth show , 〈◊〉 all , yet unconfin'd : for ever prais'd be him ●●one , who is the glorious three in one. i 'le praise his name , who hath reveal●d to me his everlasting love , who with his stripes my soul hath heal'd , whose foot-stool's here , his throne above , let trumps of praise be loudly blown , to magnifie his name alone . this sacred subject of my verse , though i poor silly mortal should neglect his praises to rehearse , the ragged rocks and mountains would make his deser●ed praises known , who is the glorious three in one. you twinkling stars that day and night do your appointed circuit run , sweet cynthia in her monthly flight , also the bright and flaming sun , throughout the vniverse make known the praises of the holy one. let every saint on earth rejoyce whom christ hath chosen , let him sing , whilst i to him lift up my voice to sound the praises of my king ▪ for he it is , and he alone , hath made me his beloved one . finis . there will be suddenly publish'd another treatise of this author's , intituled zion in distress ; or the groans of the true protestant church . notes, typically marginal, from the original text notes for div a47509-e1270 * sat. 6. cessant oracula delphis † excessere omnes adytis arisque relictis dit , quibus imperium hoc steter , ●t , &c. antichrist stormed, or, mystery babylon the great whore, and great city, proved to be the present church of rome wherein all objections are fully answered : to which is added, the time of the end, or a clear explanation of scripture prophecies, with the judgment of divers learned men concerning the final ruine of the romish church, that it will be in this present age : together with an account of the two witnesses, who they are, with their killing, resurrection & ascention : also an examination and confutation of what mr. jurieu hath lately written concerning the effusion of the vials ... : likewise a brief review of d. tho. goodwins exposition of the 11th chapter of the revelations, concerning the witnesses, and of that street in which they should lie slain, proving it to be meant of great brittain : and a brief collection of divers strange prophecies, some very antient / by benj. keach ... ; to which is annext, a short treatise in two parts : 1. the calculation of scripture numbers by scripture only, without the help of humane history, 2. upon the witnesses, giving light to the whole book. keach, benjamin, 1640-1704. 1689 approx. 402 kb of xml-encoded text transcribed from 127 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47362 wing k44 estc r19009 12730349 ocm 12730349 66447 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47362) transcribed from: (early english books online ; image set 66447) images scanned from microfilm: (early english books, 1641-1700 ; 694:23) antichrist stormed, or, mystery babylon the great whore, and great city, proved to be the present church of rome wherein all objections are fully answered : to which is added, the time of the end, or a clear explanation of scripture prophecies, with the judgment of divers learned men concerning the final ruine of the romish church, that it will be in this present age : together with an account of the two witnesses, who they are, with their killing, resurrection & ascention : also an examination and confutation of what mr. jurieu hath lately written concerning the effusion of the vials ... : likewise a brief review of d. tho. goodwins exposition of the 11th chapter of the revelations, concerning the witnesses, and of that street in which they should lie slain, proving it to be meant of great brittain : and a brief collection of divers strange prophecies, some very antient / by benj. keach ... ; to which is annext, a short treatise in two parts : 1. the calculation of scripture numbers by scripture only, without the help of humane history, 2. upon the witnesses, giving light to the whole book. keach, benjamin, 1640-1704. [8], 231, [12] p., 1 leaf of plates. printed for nath. crouch ..., london : 1689. advertisement: p. [1]-[12] at end. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng goodwin, thomas, 1600-1680. -exposition on part of the epistle to the ephesians and on the book of revelation. jurieu, pierre, 1637-1713. catholic church -controversial literature. prophecies. 2005-04 tcp assigned for keying and markup 2005-05 apex covantage keyed and coded from proquest page images 2005-06 emma (leeson) huber sampled and proofread 2005-06 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion antychrist storme● antichrist stormed : or , mystery babylon the great whore , and great city , proved to be the present church of rome . wherein all objections are fully answered . to which is added , the time of the end , or a clear explanation of scripture prophecies , with the judgment of divers learned men concerning the final ruine of the romish church , that it will be in this present age. together with an account of the two witnesses , who they are , with their killing , resurrection & ascention . also an examination and confutation of what mr. jurieu hath lately written concerning the effusion of the vials , proving none of them are yet poured out , with mr. canns reasons to confirm the same . likewise a brief review of d. tho. goodwins exposition of the 11th chapter of the revelations , concerning the witnesses , and of that street in which they should lie slain , proving it to be meant of great brittain . and a brief collection of divers strange prophecies , some very antient. by benj. keach , author of sion in distress to which is annext , a short treatise in two parts . 1. the calculation of scripture numbers by scripture only , without the help of humane history . 2. upon the witnesses ; giving light to the whole book . london , printed for nath. crouch at the bell in the poultrey near cheapside . 1689. to the reader . christian reader , that which induced me to publishthe insuing treatise , at this time , is first , the consideration of the present providence of the great god , under which we are exercised ; wherein it may appear to all , that he hath with an out-stretched arm , begun to deliver his people , and to plead the controversie of sion , against his old and implacable enemies , such a gracious dispensation as we have certainly never before seen , and what the issue or event of it will be , we cannot be ignorant , if we consult his word , babylon must fall , that is evident , and that this mystery babylon is the church of rome , is fully cleared in this treatise , which we hope may tend to convince such who have had any doubt upon their spirits about it , and confirm others in the stedfast belief thereof ; true 't is not above 6 or 7 years , since we wrote something of the same nature , but that lying in a folio , a book that comes but into a few hands ; besides this is great part new , and many things of another nature insisted on ; i have been stirred up to make it publick in this small tract , hoping that such who read it will see some further cause to hate the whore and all her off-spring who still retain her persecuting spirit , tho' blessed be god , this nation and scotland likewise , are stirred up of late , with just revenge against her , the lord continue it , for there is much work still to be done both here and abroad , before that glorious state of the church comes in , which we have so long waited for , as touching the time of babylons final ruin and overthrow , something we have here said , and have also given the various apprehensions of many learned and worthy writers in respect of that , as also tou●●ing the slaying and resurrection of the two witnesses , together with their ascention , which will have its further opening by the works and providence of god , so that our light , like the path of the just , shall shine more and more to the perfect day ; time will make manifest what is in the womb of the present providence . that which adds further incouragement , is , i perceive almost every where gods people are much upon the search into the prophesies of the scripture , and revelations of st. john about the time of the end . we have given some brief hints touching the seven seals , trumpets , and the seven vials or last plagues spoken of by st. john , which may , we hope , let in a little light into some mens understandings , and tend to the putting of them upon a further search , we conclude that the six first seals spoken of , rev. 6. open things that were to come to pass in the world , from the time that john received his revelations until the years 311 or 320 , or there abouts , which produced , ( 1. ) that fearful apostacy from the apostolical faith , and true christianity of the gospel church . ( 2. ) the utter overthrow of the sixth head of the beast or pagan emperors reign , and so put an end to the ten bloody persecutions under them , for under the sixth seal was effected or brought to pass their final ruin signified by an earthquake , rev. 6. which overthrow was first begun by constantine the great , and fully compleated according to history by theodosius about 379. under the 7 seal there was silence in heaven for half an hour , viz. a short time of rest for the church and saints of god , which began in constantines dayes and lasted as some conceive till the troubles rose by the arians which was , if i mistake not , about the latter end of his reign , but others say it continued till theodosius died , in the year 395. also under the seventh seal come in the angels with their seven trumpets the 6 first trumpets ( 't is concluded by most learned writers ) brought in those things that were effected or accomplished under the papal power and turkish empire as also the death and resurrection of the witnesses , and so brings in the second woe . the seventh trumpet , as i conceive , brings in the ascention of the witnesses , and then comes out the seven angels with the seven vials and last plagues ; the first of which i cannot believe hath as yet been poured out , nor shall , till the ascention of the witnesses , which will be attended with that second earthquake , rev. 11. and from that very time i conclude the kingdom of christ will begin , which i know is quite contrary to what dr. goodwin , dr. more , du moulin , and of late peter jurie● have written ; the reasons why i am of this opinion , you will find if you read the latter part of this treatise . dr. goodwin , if i mistake him not , says that waldo , &c. might be said to pour out the first vial , and that two or three more of them have since been poured out by the angels or ministers of god out of the temple , as they have been indued with more or lesser light , but we cannot think any of the sackcloth witnesses , who have lived under the time of the beasts 42 months , can be said to pour out any of those vials , because they are said to be clothed with pure white linnen , and to have golden girdles about their breasts and for several other reasons which we have here given , 't is indeed very strange to many wise men that mr. jurieu should so confidently affirm that all the vials should be already poured out by gods ministers , and that they are still in their sackcloath ▪ and have so all along . others there are who judge that the seven vials shall none of them be poured out till the seventh trumpet shall begin to sound , which will effect her utter overthrow , and so bring in the third woe ; of this opinion was that worthy and learned divine , mr. john canne and some others , time will open these things more clearly , but i am perswaded whensoever those vials and last plagues come to be poured out , gods judgments will be so manifest , that they will be discerned and known of all , and be quite different from all other judgments that have fallen upon the antichristian state and people from their first rise . but since we are in the judgment of all godly and learned men , come towards the end of the wonders , let none be discouraged , for though there is very near a most dismal hour , yet it will doubtless fall upon the heads of the wicked , and such who are of baby lons race and spirit , the godly shall see the lord hath not forgotten them , nor the righteous blood that has been shed , but will appear suddenly to plead sion's controversie , and set up his own kingdom ; therefore let us be much in prayer , and cry mightily to god , and be ready to meet the lord in his more glorious appearance , for we are very confident a very dreadful hour is near , and it will come upon carnal , secure , and all formal protestants , nay , fear shall surprize the sinners in sion , tho' it will be a glorious hour to all that are found faithful to jesus christ ; i desire all enquiring persons to weigh well what we have said in the latter part of this treatise , and if it affords any further light to any of them , let them bless god , i am in hopes it will put many upon a further search into the prophesies of the scripture about the time of the end : however i sha'l at present say no more , but leave it to the blessing of the lord , ( till i see a little further what god is about to do ) and at present take my leave of thee , and remain thy servant in the gospel , benj. keach . the contents . chap. 1. various opinions concerning mystery babylon . 1. not the world of wicked men . 2. not old chaldea babylon . 3. not jerusalem . 4. not the turks and saracens . 5. not rome heathen . 6. not rome towards the end of the world , after , some papists say , rome shall apostatize to paganism again . 7. by mystery babylon is meant the present papal or romish church , proved from p. 4. to p. 38. ch. 2. proving all the marks that the scripture gives of mystery babylon meet directly in papal rome , from p. 39. to p. 102. ch. 3. literal babylon a type of mystery babylon , shewed in 12 particulars , from p. 103. to p. 116. ch. 4. shewing the little horn , dan. 7. to mean the pope in 10 particulars , from p. 117. to p. 127. ch. 5. proving that our saviour in mat. 13. 15. and st. paul in acts 20. 29. and 1 tim. 4. 2 thes. 2. 3. pointed out the papal church , from p. 128. to p. 135. ch. 6. shewing the judgment of divers eminent writers concerning who the two witnesses are , and who not , p. 136. that they have been lately slain , and are risen , or about to rise , p. 140 , 141. what the ascention of the two witnesses are , and that 't is near , p. 145. ch. 7. where is shewed the judgment of many english writers about the seven vials , with an answer to mr. peter jurieu , who has lately asserted in his treatise , that they are all poured out ; proving by many arguments that there is none of them as yet poured out , nor will till the seventh angel blows his . trumpet , from p. 153. that england is the street of the great city where the witnesses were to be slain or lye dead . p. 182 , 183 , &c. the kingdom of christ begins at the earthquake , or at the beginning of sounding of the seventh trumpee , and that 't is at the door , p. 186 , 187 , 188. divers strange prophesies , p. 188 , 189. postscript . wherein you have the substance of what a late nameless great french writer has said in answer to mr. jurieu about the non-effusion of the vials , p. 193. antichrist stormed : or mystery babylon the great whore , and great city proved to be the present church of rome , or papal hierarchy . chap. i. wherein the various opinions concerning mystery babylon , are discovered and all their objections answered , who deny by her is meant , the papal power , or present state and church of rome . 't is evident to all who are men of any reading , that most of our eminent protestant writers , both ancient and modern , do affirm without the least doubt , that the church of rome is the great whore spoken of , rev. 17. called , mystery babylon : yet we find that most worthy men , who have of latter times , so well defended the truths of the gospel , in opposition to popery , have not so much bent their study this way ; i mean directly to prove that which is our present task — as it hath been to detect divers or most of her erroneous principles , and detestable practices , which is rather to lop off some of the branches of this evil and cursed tree , than to dig it up by the root , for if it be clearly proved , that she is that great whore ; viz. mystery babylon the great , mother of harlots ; down she goes at once ; and if we have not done it so effectually as it may be desired , yet we are in hope wherein we have been defective , it may stir up some abler pen , to perfect what we have anew undertaken ; — but to proceed , for the more orderly management of our present work , it may not be amiss if we give you the various opinions that have more or less presented themselves to the world , about who or what people this great whore mystery babylon is , which may be reduced to these seven following heads . 1. and first of all , as reverent mr. pool observes , some would have it to be the whole world of wicked men . 2. others would have this woman , ●or this babylon to be old chaldean babylon . 3. that it is jerusalem ; and that for two reasons : 1. because the man of sin , or last beast , that is to head this babylon , is set forth by st. paul , to sit in the temple of god , shewing himself to be god. 2. because this city where the beast reigns , and shall slay the witnesses , is spiritually called sodom and egypt , where our lord was crucified , rev. 11. 8. 4. that it is the turkish empire , or power of the saracens ; which mr. mede somewhat touches , and in a brief way most learnedly argues against : in his third book , pag. 644 , 645. 5. that it is indeed rome , the seat of the fourth , or last empire ; but rome , in its heathen state , under the idolatrous and persecuting emperors : so the rhemists would have it , if there be a necessity to fix upon rome , to be this apocalyptical , or mystery babylon . for this opinion the present romanists have no better advocate than dr. hammond , who hath done very worthily at other turns ; but here has doubtless greatly mistaken his way ; see his annotations upon the 17th chapter of the apocalypse . 6. that it is the present power & church of rome who under pretence of the most high and ecclesiastical jurisdiction , doth influence and govern the secular power and state of kingdom● . of this last opinion were the ancient waldenses who felt the bloody power of of rome , venting it self in most horrid and barbarous cruelties against them , and that for a long series of time , as appears by our most authentick , ancient , and modern writers , who give a very ample account of the great persecution of christians for many hundred years last past , in all parts of the christian world , where they have had power . to which opinion of the waldenses most of our modern protestant divines agree , of which we shall mention only cartwright , fulk , the worthily admired , and learned mede , not forgetting famous du moulin of france , as may be seen in their works at large . 7. some of the papists who grant that by babylon , rome is meant , but would have it to be rome towards the end of the world , when they say rome shall apostatize from the pope to paganism again ; and now , because we will not take things upon trust , nor refer the reader to many books and quotations , it appears needful that we remove the objections with as much brevity as we can . and first , that mystery babylon cannot be fairly applyed unto the whole world of wicked men , nor to old chaldean babylon , nor to jerusalem , the turks nor saracens , nor terminate in the heathenish state of rome , no● rome towards the end of the world , when they say rome shall apostatize from the pope to paganism again . and that none else can be meant or intended by her but the papal power of the church of rome . 1. mystery babylon cannot be the whole world of wickedmen ; for in opposition to this , 1. the apostle john speaks here of a certain great city which reigneth over the kings of the earth , v. 18. this cannot be meant of the wicked world . 2. the world of wicked men , are those inhabitants of the earth , whom this woman made drunk with the wine of her fornication : now she that made them drunk , and those that were made drunk , cannot be the same . 3. this woman , v. 9. sitteth on seven mountains , and so do not all the wicked of the world. 4. we are commanded to come out of this babylon , but we are not obliged to go out of the world. 2. if she were the old chaldean babylon then , ( 1. ) where is the mystery mentioned rev. 17. 5. ( 2. ) mystery babylon here mentioned is by all acknowledged to be the seat of antichrist ; so was never old chaldean , ( 3. ) besides it is generally agreed to by all , not without good grounds , that literal babylon was no more than the type of her , which is all we will speak to it . 3. it cannot be meant the city of jerusalem . 1. because jerusalem did not reign over the kings of the earth in st. john's time , when he saw this vision , and wrote the revelation , which this city babylon is expresly said to do , rev. 17. 18. and the woman which thou sawest is that great city which reigneth over the kings of the earth . jerusalem having been not only under captivity divers times before , but was then entirely under the power of the roman yoke , as the whole history of the gospel doth confirm , and themselves do most plainly confess ; we have no king but caesar. 2. jerusalem was never in so high esteem with the beast , as to be capable to ride as queen regent upon him , ( as this woman , whore , or city is said to do ) rev. 17. 7. and the angel said unto me , wherefore didst thou marvel ? i will tell thee the mystery of the woman , and the beast that carryeth her , which hath the seven heads , and ten horns , rev. 17. 7. compared with verse 3. so he carryed me away in the spirit into the wilderness , and i saw a woman sit upon a scarlet coloured beast , full of names of blasphemy , having seven heads , and ten horns , — for by the woman sitting , and the beast carrying , is undoubtedly signified , influence , power , and dominion , which jerusalem was far remote from , not only under the roman monarchy , but also under the three kingdoms that went before it , ( viz. ) the babylonian , grecian , and persian ; as might be largely illustrated both out of sacred and humane history . 3. jerusalem did not sit upon many waters , which is interpreted to be people , nations , and tongues , that is , had not command or dominion over them : as this woman , whore , or city is said to have , rev. 17. 15. and he saith , the waters which thou sawest , where the whore sitteth , are peoples , and multitudes , and nations , and tongues : the whole land of judea , being under tribute to the roman government at that time , luk. 2. 1. and it came to pass in those days , that there went out a decree from caesar augustus , that all the world should be taxed ; and particularly galilee , nazareth , judea , and the city of david called bethlehem . 4. jerusalem was not capable to enchant and bewitch all nations round about her , either by her religion and doctrine , or by great gifts and rewards . 1. because the roman power , kept her under , and much in awe , on the one hand , not owning nor subscribing to her religion . 2. the christian doctrine and religion ; blocked up her way on the other hand , that she could not extend her influence to either neighbouring , or remote nations , as this woman , whore , or city is said to do , rev. 18. 23. for thy merchants were the great men of the earth ; for by thy sorceries were all nations deceived . 5. jerusalem though she were guilty of much blood , from the beginning of her excellency and glory in solomons time , killing prophets , even all that were sent unto her , murthered , john baptist , and our lord and saviour , as also the blessed martyr st. stephen ; yet in her could not be found that great mass of blood that was shed , and myriads of christian saints that have been barbarously murthered , by massacre , and publick martyrdom , since they were ruined and destroyed by titus vespasian , which we find positively charged upon this city babylon , rev. 17. 6. and i saw the woman drunk with the blood of saints , and with the blood of the martyrs of jesus ; and i wondred with great admiration , as indeed well he might , ( as shall be shewn : ) and in her was found the blood of prophets , and of saints , and of all that were slain upon the earth , that is , since the destruction of jerusalem . 6. and lastly ; not to multiply more upon this head , though jerusalem was fearfully destroyed , as the history of josephus shews , yet shall she rise again , be built upon her own heap , be replenished with her own children , which this city babylon under consideration shall never be , after this catastrophe , which john saw visionally coming upon it ; rev. 18. 21. and a mighty angel took up a stone , like a great milstone , and cast it into the sea , saying , thus with violence shall that great city babylon be thrown down , and shall be found no more at all . 5. it cannot be the turks and saracens for two reasons offered by the learned mede , lib. 3. p. 643. 1. because , though they did arise to great power in the world , yet they had not their seat in that great city , which in st. johns time , reigned over the kings of the earth , which this babylon is expresly said to have . 2. that they did not rise by apostacy , from the christian religion , which this babylon , with her head ( the man of sin ) did ; for , as this worthy author saith , the turk , ( whatever he be ) could be no apostate , because he was of a nation that never was christian. to which we shall add somthing for the clearing of this head , that we may discharge that debt we owe to god , to the church , and the world. 3. it cannot be the turks , because they are not strangely and wonderfully mysterious , which this babylon is said to be , rev. 17. 5. and upon her fore-head was a name written , mystery babylon the great , the mother of harlots , and abominations of the earth . and the angel said unto me , wherefore didst thou marvel ? i will tell thee the mystery of the woman and the beast which carryeth her , which hath the seven heads and ten horns . what special mystery hath shewed it self to the world from the turks and saracens , more than from other common empires or kingdoms , that is matter of admiration to the wisest of men ? is it matter of wonder , that the turks do own but one true and most high god ? is it matter of wonder , that they do own jesus christ to be a prophet and a good man ? is it matter of highest wonder that they prefer mahomet above jesus ? is it matter of wonder , that they appear true to their contracts , in matters of civil commerce ? is it matter of highest wonder , for them to endeavour to keep what dominion they have , and to enlarge it , to make slaves and prizes of those profest enemies they take prisoners ? we say , in none of these things is there any high mystery , or matter of greatest wonder , being things common to all places and kingdoms invested with power : for , 1. did not the great king of literal babylon own the only true god , yet still held the church in captivity ? 2. did not israel own the same , and yet kept their idols after their revolt from judah . 3. did not judah prefer moses above and before christ , and at that time when christ was personally among them working most stupendious miracles which did evince his divine mission ? nay , did they not prefer a common and notorious villain before the blessed lord of glory , when they desired a murtherer to be freed , and pressed hard to have the good and blessed jesus the saviour of the world , killed ? and did not this wise apostle know this to be true in fact , and to equal , nay , outdo any thing that the turks , or saracens ever did , or can be accused of ? and if st. john was transported with astonishing wonder , at matters much less than he had seen before , doth it not give good reason to suspect him of weakness and defect , that he should suffer himself to be surprised with the greatest wonder , at far less things than he had seen and known before ; certainly therefore we must conclude there was something more of mystery in johns vision than what had been shewed to the world , by the great turk , or any other power ; and indeed undoubtedly , the greatest mystery that ever the world was acquainted with : for the characters of babylon must either be singular , that is , such as none have besides ; or else they must be transcendent , to go far beyond what others had in a lesser degree . otherwise john might have kept the description of babylon to himself , there being no clear distinctions , to render the wisest and most discerning men able to make judgment upon her ; the mystery then , that is written upon this woman , babylon , seems clearly to lye in these particulars following . first , that she doth transact the most horrid wickednesses that ever the world was or is like to be acquainted with . secondly , that under this monstrous guilt , she is prodigiously confident , and without all regret , or show of shame , and most impudently boasts of the highest sanctity and holiness in the world , ( viz. ) that she is totally pure , infallibly certain , and cannot err , &c. that this indeed is a mystery to be wondered at , let it be considered , 1. that a shepherd should be a wolf , and devour that flock which he pretends to be an overseer or pastor of . 2. that a professed servant of jesus christ , and the meanest of saints , should exalt himself above his master , and not above his master only , but above the god of his master , and all other deputed gods , that are vicegerents to the king of heaven , by slighting and trampling upon the holy scriptures and laws both of god and princes , dispensing with the breach of them , indulging the highest violation thereof , and setting up his own inventions , traditions and decrees above them ; insomuch that there is a thousand times less danger ( in their esteem ) in respect of excommunications , and corporal punishments in this world , or of damnation in the world to come , in breaking and violating the laws of god and princes , than there is in the violation or breach of the inventions , traditions and decrees of mystery babylon , and her head. 3. that one sitting in the temple of god , pretending himself as a poor apostle , vicar , and successor of christ , nay , as the successor of a poor fisher ▪ man , should wear the highest ensigns of imperial dignity ! 4. that he should be so lordly and prodigiously insolent ( who was commanded to the greatest humility and abasement ) as to tread upon the necks of emperors , kick off the crowns of great princes , and make kings his foot pages . 5. that he should pretend highly , most highly , to god , christ , religion , and holiness , and yet espouse to himself , as the darlings of his bosom , not only the chiefest sons of belial , but all that will decline sanctity and religion , and embody themselves with those first born sons of wickedness , that are of the highest magnitude , and engage themselves in such monstrous and butcherly practices , that humane nature , as such , could never act in the butchering brute beasts . 6. that the spouse of this prodigious monster should in profession own god , jesus christ , and the things of religion , of which justice and charity , holiness and compassion , are not the least parts ; and yet under this vizard , and in the very time of these pretensions , perpetrate the greatest and most unparallel'd villanies in the world ; first , in being the top of pride ; secondly , in committing palpable idolatry ; thirdly , fill themselves with excess and drunkenness ; fourthly , to curse , swear and blaspheme the very name they profess to be sacred ; fifthly , to cast down the truth , burn the bible , deface the holy books and laws of god ; sixthly , to assume not only a power to dispense with the violation in the highest nature , but to pardon and forgive them at pleasure ; seventhly , to commit adultery , and account it a venial crime ; eighthly , to break covenants , to drive a trade in perjury , forswear every thing they are justly charged with , and is fully proved against them ; ninthly , to foment wars and broils in every kingdom and countrey where they have power , contrive the ruine of towns , places , cities , countreys , and kingdoms , by fire , sword , and most cruel devastations ; tenthly , to slaughter , kill , and barbarously murther both men , women and children , even all that dare make a shew of conscience and religion , so far as to abhor and dissent from these villanies : this is such a scheme of religion , and systeme of divinity to come from an apostle , a shepherd , a vicar , and successor of christ , from a church , sheep , saints , and the pretended followers of the meek , peaceable , and innocent jesus , who taught altogether otherwise by his doctrine and example , that it might well be wondred at , and is the strangest mystery that ever appeared , of which we challenge the whole world to shew the like in the turks and saracens . for men to swear , lye , and to forswear themselves , and yet be true men ; to contrive rebellion , murther , and treason , and yet be as innocent as the child unborn : to be elevated to the highest pinnacle of pride , even above emperours and kings , above jesus christ , and god his father , and yet be humble and lowly : to commit gross idolatry , and yet be the servants of the living god : to be filled with , and make a trade of excess and drùnkenness , and yet be patterns and standards of sobriety and temperance : to cast down the truth to the ground , deface the laws of god , and burn the scriptures , and yet be the true witnesses of it : to forgive sins , and yet be the greatest sinners themselves : to commit fornication and adultery , and yet be spotless and pure in heart : to foment wars and broils in every kingdom and countrey where they have power ; to contrive the ruine of towns and places cities , countreys and kingdoms , by fire , sword , and cruel devastations , and yet be as harmless as doves to all mankind , the only sons of peace and quietness : to slaughter , kill , and barbarously murther men , women and children , that dare not be so wicked as themselves ; and yet to be full of mercy , tender pity and compassion , an apostle , shepherd & vicar , successor of the meek and lamb-like saviour . and for the dear consort of this impious head , on man of sin , do not only confederate with him , but a principal in all these unparallel'd villanies , and most butcherly and rapacious murthers ; and yet be the holy catholick church of god , the pure and spotless spouse of jesus christ , the true sheep , the harmless lambs , the best of saints , and close followers of the lord jesus , who always taught the contrary by his holy doctrine , and meek example . we say , these things not being found by secret search , but are written in capital letters upon her forehead , appear in open view , to be read by every one that is not wilfully blind . let any one shew us a greater mystery in the world than this , and we will subscribe to it . 4. it cannot be the turks , because they are not the mother of harlots , and abominations of the earth ; which this babylon is said to be , rev. 17. 5. and upon her forehead , was a name written , mystery babylon the great , the mother of harlots and abominations of the earth . and here we demand , in excuse to the turks , this one thing . from whence did proceed the murthers , massacres , and martyrdoms , of all the religious professors of christianity , that have died by violence in the christian world , for the space of twelve hundred years last past ? and from what people did proceed those horrid oaths , blasphemies , and execrations , that the world hath wofully been acquainted with , most horrid and strangely astonishing to repeat ? came these unparallel'd degrees of impiety from the turks ? from the waldensians , lutherians , calvinists , or any non-conforming protestants ? no , no ; why whose language then is it ? whose ! why , 't is the language of the beast of the bottomless pit , and bloody whore , who bare these blasphemous sons of her own body , daily nourishes them at her breast , and strengthens them in their sinful courses , by accounting them the sons , the precious sons of sion , the true sons of the catholick church , the darlings of heaven , the beloved ones of the virgin mary , and gives them pardons for these bold and heaven daring sins , as often as they commit them , and come to ask pardon for them ; so that sin and pardon is as constant and common with them , as breathing and eating . and these things are done to seal and confirm lies , which is the more heavy , heinous , and prodigious ; for if men may lye by allowance ; may kill , and shed innocent blood , without controul of conscience and church censure● ; may swear and blaspheme , and challenge god himself to damn them ; may burn men for religion , consume cities to ashes , conspire the death of kings , the ruin and overthrow of kingdoms , whore , and murther infants ; and yet be accounted a church , the members and parts of it called saints , holy children and the sons of the most high god : then may we claim a patent , and take a license to change the name of all things , and alter the ideas of the minds of men ; call and account beelzebub a good god , and all his black tribe , the pure saints of the most high ; call the lower regions of blackness and darkness , to which he is confined , the heaven of glory and eternal light , of which things we ought in justice to clear the turks : until witnesses of undoubted credit shall come forth , and evidence that the turkish state , is the mother of as great abominations as these are . 5. and lastly ; the turks cannot be mystery babylon , because they never were made drunk with the blood of the saints , and with the blood of the martyrs of jesus ; which this woman mystery babylon , is expresly said to be , rev. 17. 6. and i saw the woman drunk with the blood of the saints , and with the blood of the martyrs of jesus : and i wondred with great admiration . now let any man shew such blood-shed , saints bloodshed , by massacres and martyrdom , for the professing of christianity ( which must be if the text be answered in that clause , blood of the martyrs of jesus , ) by the turks , either within their dominions , or without , as hath been shed by a generation , nearer home , and we shall become like the man without the wedding garment , wholly speechless , and say not a word more about babylon . 6. now that babylon in the apocalypse is great rome , that in former times reigned , and in suture times shall be destroyed , is owned by some of the papists themselves , and is asserted by all protestants ; the difference betwixt them is brought to this narrow point . the one wholly confines babylon to rome heathen , and there totally to terminate ; the other brings babylon down lower , to rome antichristian , or papal rome . now that this work may be to edification , and more full satisfaction in this great case , we shall advance to the last and chief secret that is to be opened and considered , namely , whether all things in john's vision or prophecy that are applied to mystery babylon did compleatly terminate in rome heathen , and came no further ? in answer to this great enquiry , we do with the body of protestants in opposition to the papists , conclude the negative ; viz. that all things in the apocalypse applied to mystery babylon , did not terminate in rome heathen ; the reasons of which negative are as followeth . 1. because the beast , that mystery babylon , rides on , is the eighth head , or last ruling power of that city that is seated upon seven hills , which must be rome papal , because the whole race of rome heathen was gone off , before the eighth head came up — the sixth head was in john's time ; the seventh was to come and continue but a short space ; the beast that carries the woman ; ( viz. ) babylon , is of the seventh , but is the eighth , and shall be the last ; for he goeth into perdition . this being so evident from the letter of the text , needs nothing more to confirm it . now that rome heathen was not the last part of the romish power , is not only the full and joynt consent of all writers upon this subject , but is so evident to all the christian world , that it would be vanity it self to make a shew of proof . the conclusion then is this ; if the very last part of the roman power carries the woman babylon , and that the heathen state of rome went off before , and was not the last ; then babylon could not terminate in rome heathen , but must come down to rome papal ; see rev. 17. 3 , 7 , 9 , 11. 2. if babylon be totally terminated in rome heathen , then the book of the apocalypse is of little use to the latter ages of the christian world ? for if the whole . transactions relating to the persecution of the church and the slaughter and destruction of god's enemies , did end in rome heathen , then it served only to give a characteristical account of a beast , and whore that was grown old , and ready to go off the stage ; but hath wholly left us in the dark , and given us no notice at all of that horrible confusion and bloody persecutions , which have reigned in the christian world for more than a thousand years last past ; which for length of time , numbers of murthers , and manner of cruelties , hath outdone all the wickedness of rome in its heathen state. which is not at all likely , that a vision should be given , and a revelation made , and call'd so , about a state that was almost expired , and the most and great principal part wholly left out , and said nothing to . who can imagine , that a careful saviour should be so full in his discoveries to the jewish church , concerning their sufferings , and the time under egypt , and babylon literal ; and be so short and lean to his gospel church , to leave them altogether without any written prospect , or extraordinary prophet , to inform them what should come to pass in the world , from the going off of the power of rome heathen , to the end of all the churches troubles , which have already lasted above a thousand years ? the conceit of which is fit but for two ranks of men to receive , ( viz. ) the roman catholicks and such protestants as look for antichrist to come at the end of the world , after the restauration of the jews to their own land , and building a material temple at jerusalem where antichrist shall sit three days and an half , or years , to kill two men called the two witnesses . 3. if this last babylon was wholly to terminate in rome heathen , then there was no cause of wonderment and great admiration for a wise man , to see in a vision an heathenish state , under a diabolical influence , to perform actions suitable to their state , and not contrary to their professions for what matter of wonderment can it be to feel the wind blow , to see the sea foam and hear the waves rage and roar , when the winds oppose his effluxion ? and what cause of great wonderment and admiration for a wise man to see wicked heathens oppose and persecute christianity when it is so suitable to their spirit , and agreeable to their profession so to do , we cannot yet understand , and we will diligently listen to them who will undertake to inform us : for the thing is true , that a wise man did wonder at the sight he saw with great admiration , rev. 17. 6. i saw the woman drunk with the blood of the martyrs of jesus , and i wondred with great admiration . wondred ! o strange ! at what ? to see that which was common to all ages , the seed of the serpent , that profest heathenism , the wicked , even the worst of the wicked by principles and profession , to plot again● the righteous , and to gnash upon him wit● their teeth ; idolaters ; profest idolaters , t● persecute the servants , and worshipers of th● true god ; those that were born after the flesh and live after the flesh , to persecute them tha● were born of the spirit , and lived after th● spirit ; surely if our adversaries opinion w● true in this case , that babylon is only rom● heathen , st. john had forgot that cain kille● abel , and ishmael persecuted isaac ; and too● not so much notice of the course of the world common to every age , as paul did , wh● said , but as he that was born after the flesh persecuted him that was born after the spirit as it was then , so it is now : and what strang● wonder is in all this ? 4. rome heathen never was espoused married , or united to the lord jesus , in spiritual way , visibly owning his laws , and submitting to his government , as a wife submits to , and obeys her husband , and afterwards casts him oft , and chuses another hea● and husband ; and therefore cannot be mystical babylon , or the great whore : for though the heathens were great idolaters , yet were they never charged with spiritual adultery● nor could they , unless they had once by visible profession , made a covenant with , o● espoused themselves to the lord jesus , which rome papal before its apostacy did ; therefore rome heathen could not be the great whore or mystical babylon . 5. rome heathen cannot be the babylon ●et forth by st. john , unless she be guilty of all the christian bloud shed upon the earth since the destruction of jerusalem , for as the guilt of all the blood shed , from righteous abel , to the death of zacharias , is by our saviour fix'd upon jerusalem , and cannot be ●emoved to another people , so the blood of ●ll martyrs and followers of jesus is by the revelation fix'd upon the last babylon , rev. ●7 . 6. i saw a woman drunk with the blood ●f the saints , and of the martyrs of jesus , chap. 18. v. 24. and in her was found the ●lood of the prophets , of saints , and of all ●hat were slain upon the earth . but rome ●eathen was not guilty of all the christian ●lood that was shed upon the earth , by mur●ers , massacres , and martyrdoms since the ●istruction of jerusalem : for to look back , ●ut for six hundred years last past , in which ●me we shall find hundreds of thousands of pro●st christians most butcherly and barbarously ●ut to death for their zeal and love to the ●hristian religion , in the respective nations ●f europe , before which the heathenish state ●f rome was gone off about the space of six ●undred years , so that if we will regard the full satisfying of this prediction about mystery babylon we must of necessity bring her down lower than the heathenish state of rome . 6. rome heathen cannot be this babylon under consideration , because the discoverie : of other prophecies , relating to the same state , no way agree to the power of rome heathen . 1. this state of babylon is called mystery of iniquity , this no way agrees to rome heathen , but fully agrees to rome papal ; compare 2 thes. 2. 7. with rev. 17. 7. ( viz. ) for the mystery of iniquiry doth already work — the , angel said unto me ; wherefore didst thou marvel ? i will tell thee the mystery of the woman , and of the beast that carryeth her . 2. the head of this state of mystery babylon , is called the man of sin by way of eminency , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only beyond the common rank of men , but beyond the highes● sons of wickedness that went before him ▪ and there is a great truth in this , for if w● consider the pope in respect of pride , hypocrisy , idolatry , and blood , he is the most un● parallel'd man of sin. 3. this state or mystery of iniquity b● gan to work in the apostles days , which 〈◊〉 no way applicable to the power of rome hea● then ; for that did not then begin , it bein● at that time in the very meridian of its greatness , and universal sovereignty , luke 2. 1. and it came to pass in those days , that there came out a decree from caesar augustus , that all the world should be taxed . 4. this man of sin , mystery of iniquity , or head of the babylonish state , is said to be let or hindred in his designs , he that now letteth , will let , until he be taken out of the way , 2 thes. 2. 7. but now rome heathen had no let or hindrance , either from the word of god , or that declared it ( as it was a civil magistracy ) to be gods ordinance ; nor from any opposite power , either civil or military , they giving laws to the greatest part of the world , and enjoying the supream government of the best kingdoms in the universe , none being able to cope with them at that time . 5. this head of the babylonish state is said to sit in the temple of god , which the power of rome heathen did not do , neither in the temple of jerusalem , nor in the church , which is more properly the temple of god : for the jews kept the possession of the litteral temple , till it was destroyed ; and for the church of god , the heathen emperors never loved it so well , as to make their residence in it , but the bishop of rome before he shewed himself to be that wicked one ( viz. ) the man of sin , did evidently sit in the church or temple of god , and so fulfilled this prophecy in the very letter of it . 6. he ( that is , the man of sin , or head of this babylonish state , ) was to rise by apostacy , or falling away from the christian religion , 2 thes. 2. 3. there shall come a falling away first ; exactly agreeing with another prophecy to the same purpose , 1. tim. 4. 1. now the spirit speaketh expresly , that in the latter times some shall depart from the faith , &c. but rome heathen did not rise by apostacy from the christian religion , or a departing from the faith , which they never professed , as is evident to the whole world : ergo. rome heathen cannot be this babylonish state. 7. this man of sin , or head of mystery babylon , lay hid in the apostles time and was not revealed : but the power of rome heathen did not then lye hid , or wanted to be revealed ; for it stood visible and high , upon a hill , even upon seven hills according to the roman poet ovid , ( who lived about the very time of christ's being on earth ) in lib. de tristibus . sed quae de septem totum circumspicit orbem montibus , imperii roma deûmque locus . that is , but rome which from her seven hills , the whole earth views around , the place of gods and rule &c. ergo rome heathen cannot be this babylonish state. 8. this mystery of iniquity is said , to oppose and exalt himself above all that is called god , or that is worshipped , 2 thes. 2. 4. but this the power of rome in its heathen state did not do ; for they worshipped , offered sacrifices , and bore a reverence to their gods , which by nature indeed were no gods ; and 't is only the head of rome papal , that runs down all gods : but those of his own making ; ergo rome papal , and not rome heathen , must of necessity be this mystery of iniquity . 9. the rise or coming of this mystery of iniquity , is after the working of satan , 2 thes. 2. 9. but the rise of the romish greatness and power , when heathen , was not after the working of satan , but was said by daniel to be produced by the providence of god , or the four winds of heaven ; and by the apostle , to the powers ordained of god , rom. 13. 1. therefore rome heathen cannot be the mystery of iniquity &c. here meant ▪ 10. this mystery of iniquity is not only said to come after the working of satan , 2 thes. 2. 9. but also with all power , &c. but the rise of rome heathen was not after that manner : ergo &c. to illustrate the first proposition note , that the term ( all power ) marks out the romish pope so notoriously , that whosoever runs may read it ; for if we do but impartially consider his impudent usurpations upon crowned heads , and his pretences of supremacy over the whole christian world ; his proud imperious decrees , bulls , &c. his disposal of the kingdoms of princes , and the inheritances , yea the very lives of private persons , of any rank , that dare disobey him ; his pretences to shut and open heaven , hell , and his feigned purgatory ; his carrying a symbol of that vast and god like power ( viz ) a brace of keys hanging at his girdle : all these will appear as clear demonstrations , that the head of rome papal , is the head of babylon , and the grand impostor , or the capital manager of this mystery of iniquity , he having ( most sacrilegiously ) assumed to himself , all heavenly power of damning or saving , and all earthly power , both temporal or civil , and ecclesiastical or spiritual . 11. the wicked babylonish state , comes forth with a great pretence of miracles , which are but false signs , and lying wonders , to deceive and cheat the people ; and by this means they conquer nations , and carry away their kings to their wicked interest . this rome heathen did not do ; for though the heathenish power of rome did conquer nations , and countrys , with their kings ; yet it was by state policy , and force of arms , not by pretended miracles , false signs , and lying wonders , therefore rome heathen cannot be this mystery of iniquity , or babylonish state. 12. this wicked state , under consideration , is declared not only to depart from the faith by a palpable apostacy , but to forbid marriage , and command a long lent , and many other fast days , whereon some sorts of meat are prohibited to be eaten ; which doth so fully agree to the papal state of rome , that nothing can be more plain , unless the spirit had expresly told us ; this will be fulfilled by rome papal , for these two things we have their canons upon record , the which if none can shew the like of the heathen state of rome , then rome papal shall carry the title of this mystery of iniquity , and babylonish state. 7. if the babylon under consideration , be only confined to the power of heathen rome ; then there is a more evident , and apparent mystery upon the state , or power of rome heathen , than upon any power o● state that went before it , or shall come after it ; for so the text imports , rev. 17. 5 ▪ and upon her fore-head was a name written , mystery babylon the great , &c. but there did no such mystery appear , upon the power , or state of rome heathen , therefore this babylon cannot terminate there ; what great mystery appeared upon the power and state of rome heathen , more than appeared upon the power and state , of the three foregoing monarchies ? 8. this babylon cannot be confined to the power of rome only in its heathen state , because babylon is to continue till the good people shall ( with the horns that did support her , which is the last part of the wicked and persecuting power , answerable to the te● toes in daniels great image ) reward and destroy her , for the injury that she did unto them ; according to these three texts of scripture , rev. 18. 4. dan 7. 22 , 26 , 27. rev. 17. 16. and i heard another voice from heaven , saying , come out of her , my people , that ye be not partakers of her sins , &c. ver . 6. reward her even as she hath rewarded you , and deal unto her double according to her works : in the cup that she hath filled , fill to her double : how much she hath glorified her self and lived deliciously , so much torment and sorrow give her . and the ten horns which thou sawest upon the beast , these shall hate the whore , & shall make her desolate and naked , and eat her flesh , and burn her with fire : which the power of rome in its heathen state felt not , but ended its course without being destroyed by good people , and the ten horns , which is the last part of the image government . and in the days of these kings , ( viz. ) ( ten toes , ten horns , ten kings , ) shall the god of heaven set up a kingdom which shall never be destroyed : and the kingdom shall not be le●t to another people , but it shall break in pieces and consume all these kingdoms , and it shall stand for ever . which could not be fulfilled in what constantine did in the time of maxentius , as dr. hammond would have us believe , for these three reasons . ( 1. ) because the ten horns , that afterwards the roman power fell into , were not come up , and so could not destroy the power of rome in its heathen state . ( 2. ) because babylons persecution , mystery and confusion , did not utterly cease , which it must have done , so as to rise no more for ever , if the power of rome heathen destroyed by constantine , had been this mystery babylon . ( 3. ) because tho there might be a body of good people with constantine , when he overthrew maxentius , yet the power of the kingdom was not so established in the hand of good people , as not afterward to be left to others , as the text affirms . and the kingdom shall not be left to another people . for ( as we shall anon shew ) the kingdom or power that ceased to be in the hands of heathens , and by mighty and divine providence came to be in the hands of worthy and renowned christian emperors came afterwards into the hands of very devils incarnate , who acted all the violence of the heathen power over again , and indeed out-did them . 9. those that are for confining this babylon to the power of rome in its heathen state , are not well aware what they do ; for if they do demand it , their opposits who hold it to be rome papal , may grant it for arguments sake : but then the remedy is worse than the disease ; for they slip into such a precipice , as neither baronius , bellarmine , dr. hammond or the rhemists , can save or deliver them from . the true state of the case 〈◊〉 this : rome heathen is mystery babylon ; th●● say the papists : and the more willing they are to say so because it is a good argument to prove that peter was at rome he subscribing his first epistle from babylon , 1 pet. 5. 13 ▪ the church that is at babylon elected together with you saluteth you , &c. but this being allowed , the worst is to come . this babylon is destroyed , when the power of rome heathen is taken away , so as to be no more for ever ; but then what condition doth the state of babylon fall into ? doth it become the throne of the lamb ▪ the city of the living god , the habitation of holiness , and dwelling place of zion , the true church , the place of the holy ones , and saints of the most high ? o no! what then ? hearken , and an angel from heaven shall tell you , rev. 18. 1. 2. and after these thinge ( of the horns hating the whore , making of her naked , and burning her flesh with fire ) . i saw another angel come down from heaven , having great power , and the earth was lightned with his glory ; and he cryed mightily with a strong voice , saying , babylon the great is fallen , is fallen , and is become the habitation of devils , and the hold of every foul spirit , and a cage of every unclean and hateful bird. now , you papists , if you will have babylon to be rome heathen , take it , but then make rome papal better than an habitation of devils if you can . if it be not rome heathen , then adieu to dr. hammond , and the rhemists ; we have what we desire . if it be , then rome papal ●s a far worse ( if possible ) than rome heathen , ●n babylon never was : and then what a fine church do the people make themselves ? 10. if the place , seat and city of rome was not utterly ruined ( so as to be no more for ever as a place of commerce , trade , and humane society ) when the heathen power ceased , then rome heathen cannot be this babylon , because at the ending and downfal of this babylon , the place , seat , and city will be utterly ruined so as to be no more a place of trade , commerce , or humane society , rev. 17. 16. and the ten horns which thou sawest upon the beast , these shall hate the whore , and shall make her desolate , and shall eat her flesh , and bur● her with fire . v. 18. and the woman which thou sawest is that great city which reigneth over the kings of the earth , revel . 18. 8 ▪ for her sins which god hath remembred which have reached unto heaven , therefore shall he● plagues come in one day , death , and mourning , and famine , and she shall be utterly burn● with fire : for strong is the lord god w●● judgeth her , v. 11 , 12 , 13. all sorts of merchandize , traffick , trade , and commer● with humane society , shall cease , so as to be no more in her at all ; and the good thing● which she in fulness enjoyed before , even al● things that were dainty and goodly , are no● departed ▪ from her , and shall find them 〈◊〉 more at all , ver . 14. for in an hour is s●● made desolate . and a mighty angel took up a stone , like a great milstone , and cast it into the sea , saying . thus with violence shall that great city babylon be thrown down , and shall be found no more at all , ver . 21. and the voice of harpers , and musicians , and of pipers , and trumpeters , shall be heard no more at all in thee ; and no craftsmen of whatsoever craft he be , shall be found any more in thee ; and the sound of a milstone shall be heard no more at all in thee ; ver . 22. and the light of the candle shall shine no more at all in thee ; and the voice of the bridegroom , and of the bride , shall be heard no more at all in thee ; verse 23. but the place , seat and city of rome was not so utterly ruined as to be no more , for ever a place of trade , traffick , merchandize , and humane society , when the heathen power of rome ended , ergo rome heathen cannot be the whore of babylon under present consideration , whose seat or city , hath since had a powerful government , reigning in pride and pomp , for some hundreds of years . vii . as touching that notion of the papists , ( i. e. ) that by this great ▪ whore mystery babylon is meant rome after she shall apostatize from the pope to paganism again at the latter end of the world it is such an opinion that has no foundation in scripture , nor in the judgment of the antients ; besides , some of the papists themselves reject it as improbable and detestable , as our annotators observe , for then sr. john in the revelations passes by in utter silence , all the transactings that have been in the world , under papal rome , even ever since the seven head or christian emperors government went off of the stage , which is near 1260 years which is ridiculous to suppose . besides it cannot be understood of rome in either of the other notions , as hath been proved . 1. because antichrist is to sit in the temple of god , 2 thes. 2. 4. as god , therefore not in a pagan city . the mystery of iniquiry was working in the apostles time , but v. 7. the roman empire hindred the appearance of antichrist , till the popes had wrung rome out of their hands , and were the sole rulers there , then antichrist shewed himself . 2. because there is nothing said of this great whore or this babylon , but admirably agreeth to rome in its present state . we shall conclude with the whole ▪ if by mystery babylon , is not meant the whole world of wicked men , nor old chaldean babylon , nor jerusalem , the turks nor saracens , nor rome in its heathenish state , nor rome after she shall desert the pope , and turn again to paganism , then it must be papal rome , or the romish church ; but she is none of the former six we have proved : ergo she is papal rome . now to make way for the second chapter , we shall state this argument following . if all the marks and characters left us upon divine records , to know mystery babylon by , do most aptly and directly agree to rome papal , then rome papal is mystery babylon , but all the marks and characters left upon divine record do most aptly and directly agree to rome papal , or the present state and church of rome : ergo rome papal is mystery babylon . chap. ii. wherein is clearly proved that all the marks of mystery babylon doth fully meet in , and agree to rome papal , or the church of rome . first of all let it be considered , babylon is set forth by a woman , which imports either a single person ranked in the feminine gender ; or a body of people related to some head , husband , or publick person , to whom she is joyned in wedlock , by covenant or matrimonial contract , as eve was related to adam , & therefore called woman ; or as judah & israel , who were joyned in covenant with god , and therefore called a woman , or as the true church now marryed or joyned to christ , and therefore called a woman . a single person as eve was , she cannot be , because the character given of her in respect of her state and actions , doth no way comport with it : she must therefore be a body of people , related to some head , husband , or publick person , as judah and israel of old was , who are often called by the title of a woman : and in like manner babylon , before the degeneracy , where a people , joyned in matrimonial contract , by gospel covenant and profession to the son of god. 1. mystery babylon ( it appears from hence ) imports a body of people that were once united in a solemn gospel covenant to the son of god and hence metaphorically called a woman and i saw a woman set , &c. and the woman was arayed in purple and scarlet , &c. parallel . rome papal or church of rome is a body , a great body of people , which before their apostacy were a true church , by gospel covenant and profession united to the son of god as her publick head and husband , rom. 1. 6. among whom are ye also the called of jesus christ. to all that be in rome beloved of god called to be saints . 2. mystery babylon is a city , a very great mystical city in a threefold respect . 1. in respect of power , rev 17. 2. in respect of people , rev. 18. 10. 16. 18 , 19 , 21. 3. in respect of place , or residence , where this power and people is seated , city being indefinitely taken for either of these , or comprehending all , as in these instances , psal. 121. isa. 14. 31. acts 19. 28. parallel . so likewise the church of rome is a city , a very great mystical city , and may be so called in a threefold consideration . 1. in respect of power , which is twosold ; 1. civil . 2. ecclesiastical , signified by two horns like a lamb. 2. in respect of people , which are great , the fame of which people as a mystical city or church was great before the power and chief dominion of the place was joyned with it as a church which came in by the apostasy , rom. 1. 8. first i thank my god through jesus christ for you all , that your faith is spoken of throughout the whole world. and since they adulterated from their primitive purity , and become antichristian , they have been and still are a great people , no united body calling themselves a church of christ in respect of number and for fame coming near them . 3. great in respect of place or chief residence where this power and great people are seated , and by way of eminency , as a mystical city , it may indeed well bear the bell away . for what people have given further occasion to be spoken of in respect of power , people and place of chief residence throughout the whole world as rome has , as will hereafter be made more evident . iii. mystery babylon is not only a mystica● city and woman , but a bad woman and city , a city of confusion . for so the word babel or babylon signifies , viz. evil or confusion parallel . rome papal or church of rome is not only a mystical woman , city , but a very evil woman , a city indeed of confusion ; there is the name of the lamb much spoken of , but his doctrine contemn'd slighted and under valued and his laws and ordinances trample● upon , and notoriously violated , his institution not regarded , nor his example imitated , either by the bishop himself , his cardinals or inferior orders , they having his humility and self-denial only in their mouths , but none of it i● their hearts , like those the apostle speaketh of who in words profess they know god , but in work● deny him . for under this verbal and pretended humility lies covered the greatest pride in the world , and under this verbal meekness and self-denial the greatest oppression , cruelty , superstition , covetousness , vain glory and love of the world that ever was manifest , as appears by their pompous and glistering garbs , their cruel persecutions , and the vast sums of money brought in from all parts of their dominions , by sleights , cunning and deceitful cheats : besides a meer hodg-podg of principles , one order or fraternity professing that which another writes against , and cries down ; which is the more strange to come from a church infallible , and that cannot err . besides the strange mixtures in their visible worship , of traditions , and humane inventions , of lying and diabolical tricks , of blessing by a cross , pardons and indulgences for money , consecrating holy water , and cleansing by it , which are too numerous and tedious to relate , and less needful to mention , because so well known to all men . and let any people in the christian world pretending to religion be compared to them , for supernumeraries , trifling & ●nsignificant ceremonies crouded into their pretended worship ; nay , let all the people in the christian world be laid in the ballance against the church of rome in this respect , and they will be found inconceivably wanting , for which we have this reason to ●udge her to be babylon or the city of confusion . if there is more confusion ( in contrariety of principles , practices , contradicting pretensions , supernumeraries , foolish and unscriptur● inventions crouded into their visible worship in the church of rome , than is to be found amongst any sort of people pretending to religion , in all the world besides , then is rome papal or the church of rome the great babylon or city of confusion ; but there is more confusion in the forementioned respects to be found in the church of rome than in any other church or people in the world pretending to religion : ergo rome papal is mystery babylon . iv. mystery babylon is not only set forth 〈◊〉 a woman , and city of confusion , but is also called a whore , a word which carries in it , one of the highest impeachments , yet no other that was given to israel , judah & jerusalem in the days of old upon the very same reason ? isa. 57 3. and 16. 17. and hos. 4. 8. 5. 3. for they being joyned in covenant with god ( as a woman is to an husband ) to be the lords , to serve him in obedience and subjection , did like to an adulterous woman , break wedlock , and set up other lovers , or idols in his stead , and continued so a long time , till a bill of divorce w● given , and god proclaimed them adulteresses , and that he was not their husband , nor they his wife , but a whore and divorced ; yet it is observable , that they , tho they worshipped idols , cryed , the temple , the temple of the lord are we , and would by all means be accounted the church of god. paral. even so in like manner rome papal , or the church of rome , is not only called a woman ; but according to scripture history , and notorious matter of fact , she is a whore , having utterly adulterated from what she was once , and so may justly bear that brand or black name , for in the apostles time she joined her self to the lord , to be his , by firm tyes of a gospel covenant and profession , and as a renowned spouse of jesus christ , owned and professed him in the time of heathenish rome , and received the apostles and servants of god amongst them , and withstood the fury of the emperors , suffering persecution , and had their faith spoken of throughout the whole world ; but yet after all this , like israel of old , she left god , jesus christ , and almost all his holy laws , and ordinances , and made idols to her self of saints , angels , reliques and images , upon which she doted , and forsook the son of god , upon the working and appearance of the vile person or man of sin , who exalted himself into the place of christ ; and became her head , by which means she is so far degenerated from what she once was , that she retains nothing of what really appertains to true godliness , but the bare names of god , christ and christian religion , having corrupted the true worship of the son of god , her first husband , and notoriously abandoned obedience and subjection to him , taking this vile person the pope to be her head , and chief guide , and setting him up in the place of , and in dignity above christ , her first head and only guide of her youth , and yet ( like israel of old ) still cryes , the true church , the holy catholick church , and mother church are we ; having on her forehead a strange mystery written , i. e. god , christ , truth , verity , unity , universality , infallibility ; and yet with that on her forehead , and in her heart too , is written , devil , pope , lying , blasphemy , idolatry , deceit , perjury , blood and horrible cruelty towards the best of men , professing christ and religion in uprightness and truth : for which her abominable idolatry , and change of her first head and husband , and setting up this vile person with which she commits most horrid lewdness or spiritual whoredom , together with the kings of the earth , she is ranked by the holy ghost , amongst the worst of women , and stil'd the great whore , and as her type and predecessor of old , a well favoured harlot , but since her spiritual adultery and whoredom hath been so apparently proved upon her , by many worthy and eminent authors , or protestant writers , we shall conclude this black character with this following argument and proceed to the next mark . if there be no body of professing people , in the christian world , that have so apparently , declined , or adulterated from what they once were , deserting the holy headship , doctrine , example , and right government of jesus christ , having set up another visible , publick , and universal head of the church , in room and stead of him ; whose power , laws and edicts , are preferred above and before the authority , laws and precepts of the lord jesus christ , as rome papal or church of rome hath done : then the church of rome is mystery babylon , or the great whore spoken of . but there is no body of professing people in the christian world , nor throughout the earth , who have so apparently declined , adulterated , and deserted the holy headship , doctrine , example and right government of jesus christ , ut supra , as rome papal or church of rome hath done . ergo rome papal or church of rome , is mystery babylon the great whore. if any should think this argument not weighty , let them shew if they can , that some other people different from the church of rome , have made as great or like change in point of religion and headship , and matter● thereto pertaining , so as this black character of whore , great whore , may more fitly and fully be made to meet upon them , and we must confess our argument not weighty , but till then , we conclude it carries conviction in the bowels of it . v. mystery babylon is not only set forth by a woman , city of confusion and whore , but also a great city , and great whore , and the great city was divided , &c. rev. 16. 19 ▪ and the woman which thou sawest is that great city , rev. 17. 18. i will shew thee the judgment of the great whore , rev. 17. 1. i think it necessary to reassume this character again , the spirit of god noting this as a most eminent mark of her . paral : now that the church of rome is not only a whore and mystical city but a very great city , and whore , will yet appear more evident . 1. she hath a great name ; no name so great in the christian world , as the name of rome ; she is called a queen , and being joined by contract to her universal head , viz. the pope or man of sin , she would seem to be far greater than emperors , and temporal princes , and pretends a power to give them their crowns , and set them upon their heads , and kick them off again at pleasure . 2. great in power . she gives rules and laws to kingdoms , advances her ecclesiastical edicts above temporal ; she sets the pope , and the chiefest of her sons , above secular jurisdiction ; makes them unacountable , and pretends a power , to absolve , to bless and curse at her pleasure , and without controversy the lesser is blessed of the greater . 3. great in multitude . there are no people besides , that are in a spiritual united body , and visible community , professing christianity , comparable to her , for multitude , or the vast numbers of her children . 4. great in actions , vile actions , such as deposing and poysoning princes , fomenting jealousies , raising wars , setting nations together by the ears , invading rights and properties of nations and kingdoms by subtile insnarements , and cunning stratagems , making tumults and uproars , contriving masscres , burning cities , and carrying on dreadful devastations , where she is gain-said ; and that which adds to her greatness , is that invincible confidence she hath , that all persons and things are made for her , and given to her , so that all things she doth are allowed as legal and just in heaven , tho the actions are most vile and as unhumane as any can be , in the judgment of any undeceived mortal : from whence we shall frame this argument . arg. if there be no united body of people , or visible community in the christian world , that is so great in name , power , multitudes , and actions , vile actions , as rome papal or church of rome hath been , and still is — then the church of rome is mystery babylon . but there is no united body of people , or community in the christian world that is so great in name , power , multitude , and actions , vile actions , as rome papal or church of rome . ergo rome papal is this great city , whore or mystery babylon . vi. mystery babylon is said to sit upon many waters , which is expounded to be people , multitudes , nations and tongues , rev. 17. 1 , 17. and he said unto me , the waters which thou sawest , where the whore sitteth , are people , and multitudes , and nations , and tongues , &c. which according to the learned mede , peter du moulin , and other famous protestant writers , is more than a third part of the ten considerable parts , which the roman monarchy fell into , not long before the pope that man of sin , and head of mystery babylon , assumed the imperial seat and throne , which afterwards became ten kingdoms with crowned heads , assisting the beast against the lamb , and persecuting of the saints , distinguished into ten kingdoms of the empires , i. of germany . ii. france . iii. england . iv. scotland . v. denmark . vi. polonia . vii . the kingdom of spain . viii . the kingdom of navarre . ix . the kingdom of hungary . x. the kingdom of naples and sicily . all which rome papal had in possession , as our french author saith , in the days of pope leo the tenth . paral. so then it appears evidently that the church of rome has directly this mark of mystery babylon also , she sitting upon many waters , viz. people , multitudes , nations , and languages , that she sate upon , or ruled over , more than one third part of the ten , which was formerly under the roman empire , in its civil state , is evident , which● ( more ▪ than one third part ) hath since fallen into ten kingdoms , under the government of ten crowned heads , and have all agreed to give their power to this last beast ( as they received power as kings one hour with him ) according to what was foretold , which makes good what st. john ●n the apocalypse hath made known ; as also daniel concerning the little horn , which had ● mouth speaking great things , whose looks were more stout than his fellows , dan. 7. by whom three of the first horns of the roman power in its civil state , were pluck't up by the roots , and in their place succeeded ten kings or crowned heads , who have their crowns given to them by this last beast ; ( and as they had their crowns given by , and hold their kingly power under the pope , little horn , last beast , or man of sin , ) in requital of his fatherly care in giving his sons so great a patrimony , so they give their power to him , and ingaged against the lamb , in making war with , and persecuting the saints of the most high , and will do so till the vvord of god , or prophecy of daniel , and revelations of st. john , &c. is fulfilled ; which ten crowned heads answer to the ten toes in nebuchadnezzars image , and to the ten horns in this 17th of the apocalypse , which are so concerned in the beasts kingdom ; and who will at last by the gracious providence of god ( that is some of them ) be overcome by the lamb , and turn to hate the whore , and make her desolate , whom before they for a long time join'd with and supported , and for whose pleasure they did persecute the saints ; which ten states or kingdoms are by our french author peter du moulin , ( in his book called the accomplishment of the prophecy , page 345. ) distinguished , as we before shewed ; all which kingdoms , as king james the first , in his learned works makes out , took their rise with rome papal , upon the division or ruine of the roman empire in its civil state , the body of which kingdoms may well be called many waters , viz. people , multitudes , nations and tongues , or people of several languages , which were as well known to have been under the usurpation , and jurisdiction of papal rome , as 't is known there have been and still are papists in the world , which doth fully answer to the very letter of the text , viz. the waters which thou sawest whereon the whore sitteth , are people , and multitudes , and nations , and tongues , rev. 17. 18. 2. this is very evident yet further by her making all the european kingdoms , and merchants thereof rich , that traffick by sea , by the great expence of all commodities , which are swallowed up , by reason of her pride and bravery , which could never be effected , unless she had nations , and multitudes , under her jurisdiction to contribute to her great pride and luxury . 3. a third instance to confirm it is , the numberless number of good christians she has prey'd upon and murdered , in most of these kingdoms for no other cause , but for witnessing against her idolatry and usurpation , which shews what power she had over these nations , and tongues , &c. 4. and lastly , the vast sums of money she has extorted and squeezed from these kingdoms and nations , to uphold her pretended right , preheminency , and usurpation over them , which you have an account of by several worthy writers , who fully witness to the truth of what we say upon this respect . and from the whole we shall draw this argument and proceed . arg. if there be no body of people , professed church or state in the world ( under any single denomination ) that sits upon , i. e. commands , or bears rule over people , multitudes , nations , and tongues , as rome papal or church of rome doth ; then rome papal or the church of rome , is mystery babylon . but there is no body of people , professed church or state ( under any single denomination ) that sits upon , i. e. commands , or bears rule over people , multitudes , nations , and tongues , as rome papal or church of rome doth ; ergo rome papal , or church of rome , is mystery babylon . to the establishing this argument , let it be considered that the whole state of the christian world consists but of these two parts , viz. the church of rome considered as head and body , and those who dissent from her , who are so inconsiderable , whether the waldenses , albingenses , hugonots or other parties of protestants , that no one party of , nay if we put them altogether , can be said to sit upon , i. e. command , or bear rule over people , multitudes , nations , and tongues , to answer to this character of mystery babylon ; the waldenses and hugonots , have been and still are a persecuted people ; the lutherans never got up so high as to command many states , or kingdoms , or people of many languages ; great britain ( tho a protestant state or kingdom , ) comes not up to answer this character , much less the seven united provinces that of late times revolted from the crown of spain ; so that if rome papal hath done so , and no other people that dissent from her , have ever yet nor could do the like , then this proves rome papal that great whore viz , mystery babylon that sits upon many waters , &c. vii . the seventh mark or character of mystery babylon is this , viz. she is such a whore , that kings and great men of the earth , are said to commit fornication with her ; see the text rev. 17. 2. with whom the kings of the earth have committed fornication , i. e spiritual fornication ▪ or fornication in a mystery , or after a mysterious manner , such as jerusalem of old was charged with , 2 chron. 22. 1. isa. 16. 26. which was a following like idolatry that this woman babylon hath done , viz. corrupting the true worship of god , and adoring idols , or making of images and representations of the true god , by which they pretended to worship him ; and so great was her fornication that 't is said she did corrupt the earth with it . paral. now that rome papal , or church of rome , hath this black mark and character upon her , is most evident , viz. such a whore that the kings of the earth , have committed fornication with her , she having corrupted the earth with her filthy fornications , they following her abominable superstition and idolatry . 1. for first , hath she adored the pope , as her lord god , universal head , and infallible bishop , setting him up above all laws ? the kings of the earth have been so intoxicated , with the cup of her fornication , that they likewise have done the same . 2. hath and doth she worship the virgin mary , angels , and many departed saints ? even so have and do many of the kings of the earth likewise . 3. hath she adored images , the crucifix , the host , and pictures of pretended saints ? even so she has caused the kings of the earth to do likewise . 4. hath she foolishly , and idolatroully de based her self with the adoration of the relick● of known and unknown saints ? so the very same has she caused the kings and great men to do also . 5. hath she grosly , and superstitiously worshiped the true god , in a false manner ? by crouding in an innumerous train of detestable , and foolish fopperies into his worship , and pretended service , which he never ordained , as candles , candlesticks , altars , vestments , spittle , salt , oyl , holy water , beads , and a world of such like trumpery ? so have the kings and noble ones of the earth done and still do ; as the emperour of germany , kings of france , spain , portugal and england , formerly and of late also ; from whence we will draw this argument . arg. if there be no body of people in the christian world , pretending to a church state , that have set up idolatry to such a degree , and with whom the kings of the earth have jointly agreed , and complied , as rome papal or church of rome hath done , then rome papal or church of rome , is this mystery babylon spoken of . but there is no body of people in the christian world , pretending to a church state , that hath set up idolatry to such a degree , and with whom the kings of the earth have complied , as rome papal , &c. hath done , ergo the church of rome is mystery babylon . to reinforce this argument , let any man that will become an advocate for the church of rome , shew that any people , differing and dissenting from the church of rome , are guilty of like idolatry , with whom the kings of the earth have complied , as aforementioned , and we will reject this argument ; but if this character doth more fitly , nay directly meet in papal rome , our argument is good and unanswerable . viii . another scripture mark and character of mystery babylon is this , i. e. she doth not only cause the kings of the earth to commit fornication with her , but she hath intoxicated the minds and hearts of multitudes , and corrupted great part of the world , with the wine of her fornication , even the common sort of people ; see rev. 17. 2. and the inhabitants of the earth , have been made drunk with the wine of her fornication , &c. paral. that rome papal or church of rome hath not only caused kings of the earth , and great men , to commit fornication with her , by dancing after her pipes , in all her mysterious allurements , and detestable errors , but hath also intoxicated the minds and hearts of multitudes , and miserably corrupted and bewi●ched great part of the world , or common sort of people , by her erroneous and wicked doctrine : o what a world of poor people hath she a long time deceived , and made to commit spiritual fornication with her , in italy , germany , poland , france , spain , portugal , ireland , and lastly in england and scotland too , besides many other countreys ! 1. as first , is it not a strange intoxication , that such a multitude of the inhabitants of the earth , should believe , that a wicked man should be appointed of god to be the vicar of christ , as if god had no more regard to the honour of his own name , and the good of his church , and dignity of his son , than to substitute a child of the devil , ( as all wicked men are ) to be vice-gerent to the most holy jesus , in the highest transactions that relate to heaven and the souls of men ? surely if god shut judas out of his bishoprick for his wickedness , tho an apostle , it can't stand consistent with his truth and holiness , to set up or allow of a wicked and imperious pope , got up to the highest pinacle of pride , and make him the immediate deputy , and successor of christ , and to impose a wolf as shepherd upon the universal church . 2. one who saith that he is an infallible judge , to determine articles of faith , and indued with power to impose them , upon great penalties ; so that as a lord he hath dominion over mens faith , consciences , and souls too ; which the apostles disclaimed . 3. is it not a strange intoxication , that such a multitude of poor people should believe , that the church cannot err , tho god and thousands of good men , see and fully know , there are not such abominable errors in principles , nor such villanous enormities , cursed actions , cruel and immoral practices , in the world ? nay , such that turks and infidels do abhor . yet this doctrine that the church is infallible , and cannot err , the poor deluded multitude believes , and hate , nay kill , others that oppose it , and venture body and soul upon it . 4. is it not a strange intoxication , that such a multitude of the inhabitants of the earth , should believe , that the pope tho never so wicked , nay a priest ( tho he be a treacherous villain , a contriver of murther , and an abominable adulterer ) hath power to absolve his equals and fellow sinners from all their sins , tho directly committed against god ; if he come to confession ? tho the pretended penitent keeps his old evil habit , of wickedness still ; contrary to what god and jesus christ in his blessed word saith ; where 't is recorded that 't is god alone that forgiveth sins , and blo●●eth out our iniquities , and that a man must be born again ; i. e. the evil habits must be changed , and all wicked practices must be forsaken ; or no forgiveness nor entring into the kingdom of heaven , john 3. 3. 5. is it not a strange piece of witchcraft and intoxication , that such a multitude of the inhabitants of the earth , should believe that there is a purgatory , which is no part of heaven nor hell , and that men may be redeemed out of it with money ? tho god saith , the redemption of the soul is precious , and ceaseth for ever , psal. 49. i. e. after the offering of the body of jesus christ once for all , and that 't is only the blood of christ which purges and cleanses from all sin , 1 jo. 1. 9. and that we are not redeemed with corruptible things , as silver and gold , but with the precious blood of christ , as a lamb without blemish and without spot . 6. is it not a strange intoxication , and a clear demonstration that the inhabitants of the earth have drunk of the wine of this whores fornication , that such a multitude of poor souls should believe , that a filthy and wicked priest , by speaking a few words can not only make bread and wine sacred , but also turn and change the bread into the real body and blood of the son of god , and make whole christ of a pittyful wafer-cake , by a charm of five latin words , viz. hoc est enim corpus meum ; and this transubstantiated idol they fall down before , & adore as their maker , anathematizing and cursing all that shall deny this idol of indignation , to be adored with the highest degree of divine worship , which is proper to god only , for she saith 't is her god , as she singeth in her roman missal . plagas sicut thomas non intueor , deum tamen meum te confiteor . wounds as thomas did i not see , yet do i confess thee my god to be . in this , as one observes , they out-do the vanity of the heathens , who thought none was so witless , as to believe , that that which is eaten is a god , yet this god of theirs these canibals devour , even flesh , blood and bones in their conceit , the poor deluded multitude believieng contrary to their own natural reason , and all their sences , that they eat real flesh , when they eat that wafer-cake , the substance nor quality being changed , the form , colour and taste of bread remaining after the words of consecration . 7. is it not a strange intoxication , that such a multitude of people should believe , that evil and idle doctrine of hers , viz. that no person , how good and pious so ever he be , can be saved , out of the pale of their polluted , ungodly , and devilish church , notwithstanding 't is a great doubt and question whether any member of such a false church can be saved , sith the holy scripture saith , that no idolater hath any inheritance in the kingdom of god ; and again , that if any man worship the beast , and his image , and receive his mark in his forehead , or in his hand , the same shall drink of the wine of the wrath of god , &c. rev. 14. 9 , 10. and he shall be tormented with fire and brimstone , in the presence of the holy angels , and in the presence of the lamb , &c. besides , considering the scripture directly holdeth forth that all who are born again , or truly regenerate , shall be saved , let them be of what church they will , provided they are sound in the essentials of the christian faith , and not guilty of idolatry , for certainly the new birth comprehends , a change of all such erroneous principles , as well as of other evil and corrupt habits and wicked practices . 8. is it not a strange kind of spiritual intoxication , that such a number of the inhabitants of the earth , should believe , that 't is no sin to lie , swear , and for-swear , to kill , slay , and murther , such they call hereticks ( tho never so godly ) if it be for the cause of holy church , with a thousand things of the like nature , which the people do believe , and dare not disown upon their salvation , but boldly adventure to ingage at all opportunitys to fight , and make war , burn citys , lay waste countries and kingdoms , and destroy by massacres , and all manner of murthering ways , all ranks , and degrees of men , who oppose the horrid principles of this vile church , and cursed practices of these sons of belial . nay they will go boldly to their own deaths , when convicted and justly condemned for such like villanies , and deny to day what they were convicted of yesterday , and tho never so notoriously guilty , yet will take it upon their death , they are as innocent as the child unborn ; what can this be , tho they drink it down as sweet wine , but an infusion of the rankest and most deadly poyson that the lowest celler of the bottomless pit can afford , the very wine of the whores fornication , and the most dangerous intoxication in the world ? which is attended with this aggravation , i. e. the best medicines of the wisest physicians will not recover them ; for babylon having made the multitude drunk with this sort of poysoned wine , how rare is it to have any to come to themselves , or to their right minds again ? and to shut up this head take this argument . arg. if no people in the christian world have made the multitude of the common people , or inhabitants of the earth drunk , i. e. corrupted and intoxicated their minds with wicked lyes , falshood , and detestable doctrines , as rome papal or church of rome hath done ; then rome papal , &c. is mystery babylon . but no people in the christian world , have made the multitude of the inhabitants of the earth drunk , i. e. corrupted , and intoxicated their minds by wicked lies , falsehood , and detestable doctrine , such as before mentioned , as the church of rome hath done . ergo rome papal is mystery babylon . ix . mystery . babylon is said to sit upon a scarlet-colour'd beast ; and this beast is full of the names of blasphemy : and i saw a woman sit upon a scarlet coloured beast , full of the names of blasphemy , &c. rev. 17. 3. so that it appears the woman and the beast are distinct ; by the woman is meant the false church , by the beast is meant the secular power or civil state , or the antichrist , or that government that is the eighth , and of the seventh , who assumeth both the civil and ecclesiastical authority by whom the whore , false church and worship is supported : that the beast and whore are distinct is evident , 1. from other prophecies relating to the same thing . 2. from the letter of the text . 3. from arguments grounded on reason . 4. from the confession of the whore her self . 1. from the prophecies in the scripture describing the same state of the roman monarchy , dan 2. the latter part of the image is partly iron , and partly clay , two states that were really distinct , that could never so in corporate as to become one . 2. from the letter of the text , i saw a woman sit upon a scarlet-coloured beast , full of the names of blasphemies . the colours of the royal and imperial vestments , as the angel declared them distinct , so the apostle saw them distinct . 3. they appear to be distinct from argments grounded upon reason . for , ( 1. ) the beast is in the masculine gender , the whore in the feminine gender . ( 2. ) because the whore is said to ride upon the beast , the one carrying the other . ( 3. ) the horns being of the beast , 't is said , shall hate the whore ; if they were not distinct the whore must hate her self , and eat her own flesh , &c. which is nonsensical . ( 4. ) the beast shall abide , tho in captivity , after the whore is thrown down and destroy'd . 4. from the plain confession of the whore her self , they are distinct , who saith i sit a queen , i am no widdow , &c. ergo , she has a head or husband , which is the vile person , little horn and ecclesiastical beast , or that man of sin st. paul declared should rise after the then present romish power which did lett , was taken away , which the primitive fathers , as tertullian , cyprian , jerome , and others understood to be the imperial power in its pure , civil , iron or unmixt-state or legs of the image , dan. 2. paral. rome papal , or church of rome , hath not only drawn into idolatry the kings of the earth , great men abusing god , his son jesus christ and the christian religion , and the blessed books of the old and new testament , but she hath made the lower and ruder sort of the people drunk too , ( as hath been shewed . ) and 't is no wonder she thinks she may do any thing , having a dispensation from heaven ( as she pretends . ) which the pope keeps the keys of , fearing no power on earth . and now that she hath the secular power to support her , upon which she sits or rides in great pomp , is evident , and that they are really distinct , for what of the secular power is still left at rome , is under the conduct and management of the church , there being no civil administration of justice or exercise of laws , but what is authorized and allowed by the pope , the head of this ecclesiastical state ; to make this further evident , the pope doth not only exercise a power of appointing seculars at rome , and near to it , but he claims the like supremacy abroad in other kingdoms ; if the secular princes fall off from him , or will not be reconciled to him , and own him as head of the church , he will excommunicate and depose them , and takes away their crown● and sceptres from them ; that the pope is a temporal prince , as well as an ecclesiastical bishop , i. e. makes laws , exacts tribute , raises souldiers , and acts a monarch , is notoriously known ; which fairly affords him the title of beast , that his royal and scarlet robes , the chair he sits in to his very hose and shoes , with the vestments of his cardinals , is scarlet ; so that ye need not doubt but here you have the scarlet coloured beast ; besides no man can reasonably doubt , that what the civil power claims the ecclesiastical power exercises , and that this princely pope is in the masculine , and this harlot or false church in the feminine gender is owned by all partys . that the church state doth sit upon , ride , and govern the secular at rome , italy , and all its territories ; that the church of rome owns that she is no widdow , but hath a head , called his holiness , or supreme ruler of the church , is so evident , that we cannot find them upon any file of record of controversy . there remains therefore , no more to be done here , sith this black character of mystery babylon doth so well meet in the romish church . arg. if there be no visible state in the christian world , that doth so apparently sit upon , command , and govern the beast or a great secular power , clothed in scarlet vestments , as rome papal doth , then rome papal 〈◊〉 church of rome is mystery babylon . but there is no visible state in the christian world , that doth so apparently sit upon , command , and govern the beast , or secular power , cloth'd in scarlet vestments , as rome papal or church of rome . ergo rome papal &c. is mystery babylon . to reinforce this argument we challenge any papists , atheists , or any else to shew where there are any other people or party to whom these characters agree as well as with rome papal , and then we will let this argument sall . x. the beast that mystery babylon sits upon , commands and governs , is not only clothed in scarlet , but is also full of the names of blasphemy , rev. 17. paral. now that the church of rome hath this mark also of mystery babylon is evident , viz. that the beast cloathed in scarlet that bears up that whorish churhc , is full of the names of blasphemy ; this appears by his ascribing that to creatures which belongs to god and jesus christ only , and in divers other respects . ( 1. ) when the cursed beast is called our lord. god the pope , * and whatsoever he doth , no man may say to him , why do you this ? and whosoever obeyeth not his precepts incurreth the sin of idolatry , doth he not in this shew himself indeed to be god ? what greater blasphemy can there be ? ( 2. ) when he is called universal head of the catholick church is not this blasphemy against christ , who alone is the head of the universal church ? ( 3. ) when he is called the lamb of god , he light of the world , the root of david , the lion of the tribe of judah . ( 4. ) when the orders of the church , oral traditions and decrees of councils are said to be of greater authority than the holy scriptures ; cardinal hositis in his advertisement to king sigismund hath these expressions , if they ( that is , the hereticks ) say it is written , that is the voice of the devil , speaking in his members ; * they call the scripture paper and parchment , and that 't is an absurd thing to attribute more authority to the scripture than to the church , which they call a nose of wax , which suffers it self to be turned hither or thither as a man pleaseth , and that the scripture is the daughter and their church the mother ; is not this horrid blasphemy against god , and the holy spirit who gave the scripture forth , and whose sacred off-spring they are ? ( 5. ) when the virgin mary , angels , and saints , are invocated with prayers and addresses , that only belong to the divine majesty , as if those creature were infinite , and could hear us at so great a distance as earth is from heaven , which they could not do if perpendicularly over us , much less from all parts of the world , over which they cannot be ; whether this ascribing infiniteness and omnisciency , and divine adoration to creatures , which is only due to the creator , is not blaspemy ? ( 6. ) whether it be not blasphemy , as well as idolatry to say that images ought to be worshipped , with the same honour and worship , which is given to him whose image it is . for so azorius affirms , and bellarmin saith that images are not only to be worshippe● † as they are exemplars , but also properly and by themselves , so as the worship may be terminated i● them . * ( 7. ) to conclude with this mark , whether it be not blasphemy with a witness , to affirm that a priest can make a whole christ of a wafer cake , by uttering a few words ? and is not this to exalt the man of sin above god himself ? for this which they affirm i● to do more than god indeed can do ; see m● pools dialogue p. 109. there are some thing● which it is no dishonour to god , to say he cannot do them , because they are either sinful ( so god cannot lie ; ) or absolutely impossible : god himself cannot make a man alive and dead at the same time , god cannot make the whole to be less than a part of it ; he cannot make three to be more than threescore ; he cannot make a son to beget the father , he cannot make the same man to be born at two several times , ( as popish authon confess ; ) and therefore he can't make the same body to be in two several places ( much less in two thousand places at one and ▪ the same time ; ) to which we may add , can god make that to be that , which it is not ? all know the bread is not flesh , but really bread after consecration . arg. if no people in the christian world are born up and supported by a scarlet coloured beast , full of the names of blasphemy , maintaining from him such blasphemous opinions , than rome papal , or church of rome , then rome papal is mystery babylon : but there is no people in the christian world that are born up by such a blasphemous beast as the church of rome is ; ergo rome papal as mystery babylon . xi . mystery babylon is not only said to sit upon a scarlet coloured beast , full of the names of blasphemy , but also that she is adorned with great pomp and outward glory , rev. 17. 4. and the woman was arrayed in purple and scarlet , and decked with gold and precious stones , and pearl , &c. parallel . rome papal , or church of rome ▪ doth not only sit upon a scarlet coloured beast , &c. but she is also beautified and adorned with great pomp and external glory , beyond any people calling themselves a church of christ in all the christian world : this is such a visible brand and mark upon this people , and well noted by all , that much we need not speak to it ; for all the world knows the church of rome delights in outward gaudery , being a people whose worship is filled not only with detestable tradisions , and blasphemous doctrines ; but also to please the carnal and sensitive eye , she se● it off with rich and costly pictures , curious● drawn , and other outward gallantry . ( 2. ) loo● into the patrimony of consecrated saint there you shall find riches and honour , th● not durable riches and righteousness . ( 3. ) loo● upon their garbs and vestments , and the● you shall find her popes and cardinals g●● stering in cloath of gold , and adorned li● emperors and splendid princes ; nay , and are some of her priests and heads of parti● what think you ( saith one of the anti●● fathers ) of this man the pope sitting on hi● in his throne glistering in purple and clo● of gold — sitting in the temple god , shewing out himself as if were a god ; her priests are ado●● in such costly habiliments , that for riches th● might become the highest order of ● jewish priesthood . ( 4. ) look on the inst●ments and mode of their worship , and the you shall find rich altars , and candlesticks gold , the vessels for oyl , and po●s of p●sication , as if their predecessors had been solomon's temple . ( 5. ) look into 〈◊〉 churches , and there you shall find great o● ward glory and bravery . ( 6. ) enquire co●cerning her revenues and vast incomes , a● there you will find she out-does all comm●nities in the world. arg. if no people in the christian world hath such riches , splendour , outward pomp and bravery in the maintenance and management of their worship , as rome papal , or church of rome hath : then rome papal , or church of rome , is this gaudy harlot , or mystery babylon . but there is no people or church in the christian world , that hath such riches , splendour , outward pomp and bravery , in the maintenance and management of their religious worship , as the church of rome hath ; ergo the church of rome is mystery babylon . xii . as mystery babylon is thus adorned with outward pomp , and external riches and glory ; so likewise another mark or character the holy ghost hath laid down of her is this , i. e. upon her fore-head a name is written , mystery babylon the great , the mother of harlots , and abominations of the earth . mother of harlots may refer in part to external whoredoms , but chiefly 't is to be taken in a mystical sense , i. e. she breeds and brings forth spiritual harlots ; viz. unclean communities . parallel . that this character meets directly in the church of rome , is very clear , upon her forehead denotes ( as our late worthy annotators observe ) the open guilt ●nd impudence of this spiritual harlot mystery babylon , that is , there is a mystery in what follows in her name — the great , not to be understood of the chaldean babylon , but of a city or policy under the gospel , as cap. 11. 8. she is called spiritual sodom and egypt ; so in a spiritual or mystical sense she is called babylon , because a city like to babylon for idolatry and persecution of god's israel . not a meer harlot , but one that breed ▪ up harlots , and nourishes idolatry , communicating it to others ; and this is the true name of rome instead of mother church ▪ 1. here is a name written in capital letters , and written upon her fore-head , so as to be read of all , i. e. there is no way to hide o● cover her whoredoms , or to defend or deliver her self from being the mother of harlots ▪ if this were not to be seen and read by all inlightened christians and professors , it would not not so much concern us ; for if the book of the revelations were not written for the christian world , it leaves us at an uncertainty ; nor are we in a capacity to make a judgment in this great case , who this great who●● is . 2. nay , and if this babylon were a small and private people and community of christians ( or such who pretend themselves so to be ) she could not be called great babylon ▪ and mother of harlots , and abominations of the earth . but rome is a great people , a great whore , or false church ; and her detestable spiritual adultery appears obvious to the whole world ; nay , her images and idolatry causes both jews and turks the more to hate and abhor that christian religion which she professeth , ( as it has been manifestly made known by many worthy writers . ) 3. and for mystery , see what we have said in the first chapter of this treatise , wherein is opened that strange mystery of the romish church . is it not this mystery babylon that says she is the true church , by pretending to visibility , as one of the chief evidences thereof ? and yet 't is positively said that the true woman or church of god was for the space of 1260 years in the wilderness , rev. 12. where she was hid all that time , or abode in an obscure condition . is it not a riddle and confus'd mystery , that she being queen regent , riding upon the beast in state , all along , and yet that very poor and distressed woman , that fled into the wilderness , and abides there in a suffering condition all the time of the beasts reign . is not this a riddle and strange mystery ▪ that one pretending her self to be the only true church of god , and mother of peace , purity and charity ; and yet notoriously known to be the breeder , bringer forth , and cherisher of division , falshood , most ▪ bloody butcheries , and barbarous cruelties and murders . 4. she is called babylon , or babel , i. e. confusion ; and doth not this agree to the church of rome ? doth she not openly shew her self to be the absolute antitype of old babel ? 1. in devising and setting up another way to heaven ( than what god hath ordained and appointed ; viz. a tower of their own raising ) not by christ alone , but by the demerits of their own good works ; and you know what some of those works are that she calls meritorious , which is , to destroy and cut the throats of such she calls hereticks , i. e. godly protestants : this is the way she ha● found out for the salvation of her dear children . 2. in plucking up , or endeavou●ing to rase out the true worship of god , as old caldea● babylon did , and setting up idolatry in the room of it . 3. the church of rome may well be called babylon , in respect of her doctrine ▪ principles , and modes of worship , which i● such a jumble , strange mixture , and heap o● human inventions , that may well go fo● ●onfusion it self ( see our third mark ) in her orders , diversities , and long muster roll of officers , that are so numerous , as well as un●criptural , that if mixture , and confusion be ●ny where , 't is to be found in this pretended church , where you have pope , cardinals , priests , and arch-priests , bishops , lord bishops , and arch-bishops , deans , and arch●eacons , suffragans , patriarchs , abbots , friars , monks , nuns , seminaries , jesuits , followers of st. francis , jansenius , augustine , capu●hins , &c. and what not , this romish har●ot hath received some of her jolly church ●relats , with their exorb●tant power from her heathenish predecessors , romu●us and numa pompilius who made flamins , arch-flamins , and a pon●ifex maxim●s , to sacrifice unto the gods ; and some of her ceremonies she has taken from other infidels , as the shaving of priests crowns like the priests of isis and serapis in egypt , nay for confusion and filthy abomination she has out-done heathen rome , for numa , the king of the antique romans , forbad them to think that the ▪ image of god had the shape of a man , or form of other living creatures ; yet this mother of idolatry alloweth the image of god the father , in form of an old man , and holy ghost in form of a dove , tho the holy prophet , inveigh●ing against this detestable vanity , demandeth , to whom will ye liken god ? or what similitud● will ye set up unto him ? — yet this whoris● church to these teachers of lies ( as one observes ) and counterfeits of god , to the shame of christians , adoreth these images , or rather the devil in them , whose worship it is , and so fulfils that which is written of her , rev. 9. 20. that men would not repent of the works of their hands , and of the worship of devils , and idols of gold , and silver , and br●s● , and of stone , and of wood , which neither can see , neither ●ear , nor go . as she appeareth in all these things to be mystery babylon the great , and abomination of the earth , so ( as worthy mr. ainsworth observeth ) in her divine service , she has babels very language , an unknown tongue ; so is it an idol wholly made ( as the scripture speaketh ) according to her own understanding ; and is all the works of the crafts-men , the prelates and popes , the lovers of this great whore who have patched together in their several ages the limbs of this deformed monster , the mass and canon thereof , a sacrifice for the sins of the quick and the dead ; with the litany and collects , an●hems and responds , and in this liturgy , god and his angels , apostles and martyrs , and confessors with he saints , and she saints ( and some , that had satans sanctity , ) are wrapt up together , with a stage-play like worship , with musical instruments to make them merry , as nebuchadnezzar ; with melody celebrated the dedication of his golden image , which portal , and missal , these artizans have framed , exceeding all superstitions , abominations , and confession , that ever were in the world , the meer device and forgery of their own brains , by the help of the devil , provoking god to jealousie and wrath , which suddenly she must pertake of without mixture . 4. mother of harlots . hath not papal rome this very character upon her forehead ? it meets in none as in her , all protestants of what denomination soever , utterly disallow of fornication , whoredom and adultery , in persons of any ranks whatsoever , maintaining constantly that marriage is honourable in all : whereas the church of rome , 't is noto●iously known , gives publick toleration to ●bominable whoredoms , and the most shame●ess and unatural bestialities as ever were in the world , but this epithet , mother of harlots , ●ay more properly refer to spiritual adultery , ●nd that the church of rome is a mystical mo●her is very plain and evident , for do not all her children own her to be the mother church ? ●nd therefore 1. protestants are exhorted to return into the bosom of their mother . 2. all polluted and national churches in the european kingdoms sprang from her , as the churches of france , spain , portugal , &c. and do call her mother . 3. all corruption in doctrine and discipline , were bred and brought forth by her , she is certainly the mother of all these cursed titles , and errors following , viz. universal , supream , infallible head , holy father the pope , his holiness , in the abstract — our lord god the pope , unerring church ▪ priestly absolution , selling pardons , indulgences , dispensations , adoring the crucifix , worshiping of images , anointing , and sprinkling of holy-water , the adoration of the mass , nay and the adoring the devils own engine , i. e. the cross or gibbet whereon the devils emissaries killed or crucified the lord of life and glory , for the curse of the law was ▪ to be done away by ● cursed death upon a tree , o● which whosoever was hanged ▪ the curse of god was upon him ; this death the innocent lamb , jesus christ suffered f●● our sakes , at the hands of wicked sinne● pilate and the jews , the children of the d●vil ; who used all exquisite torments to mak● his death miserable , crowning him wi●● thorns , piercing his hands , feet , and sides with nails , and a spear , hanging him on the tree until he died . and this pretended tree or cross , thorns , and nails , with other counterfeits of them , this mother of harlots , teaches her children to adore and honour , with as good ground and devotion ( as one observes ) as the ophites or serpentories , are said to honour the serpent the devils instrument , for to bring man to the knowledge of good and evil . and that all the world might take notice , that rome is the city , where our lord was crucified , this mother of harlots doth proclaim , that the cross was that altar , whereon the great sacrifice christ ▪ was offered : whereas the scripture teacheth that the bodies of those beasts whose blood was brought to make reconciliation in the holy place were burnt , without the host , or camp of israel , and not on the altar which stood before the door of the tabernacle , according to which figure jesus also , that he might sanctifie the people with his own blood , suffered without the gate of jerusalem , which was a reproach ; yet will these god-eaters , and crucifiers of our blessed saviour ▪ make the cursed cross , to be the altar most holy , and so greater than christ the sacrifice , as being that which sanctified him , for the al●ar sanctified the offering . and hereupon they call the cross blessed , and ascribe unto it worthiness to bear the talent of the world , they account it among the most precious reliques , and not only the whole , but every piece thereof ; they adore it , salute it , pray unto it , and trust therein for salvation , crying , hail , o cross , our only hope , increase thou to the godly righteousness , and unto sinners give pardon ; save thou the company gathered together in thy praises ; yea , the very sign of this idol made in the air , upon the forehead , or over any thing is sacred and ven●rable , and hath force to drive away devils , and do many like feats : wherefore this abomination hath prevailed above other , and is like beel●ebub prince of the devils , the badg of the beast , and character of mystery babylon , imprinted in churches , chappels , altars , houses and high ways , in books , writings , in prayers , sacraments , in garments , bodies and souls of men , both quick and dead ; nay , nothing is well hallowed without it , no sacrament perfect without it . and this great honour hath the cross , because the devil , and his instruments , killed or crucified our saviour upon it ; so that a marvel it is , how judas lips scaped honour , seeing he also was satans instrument , to betray christ with a kiss , wherefore this spiritual egypt , pseudo catholick church , deserveth more to be branded by some satyrist , for worshiping monsters , than the first egypt , whose less impiety a heathen poet did deride . 4. as she is the mother of harlots , and mother of all corrupt doctrine and detestable errors , &c. so also is she mother of all personal vices , and fleshly abominations , as horrid oaths and blasphemies , most astonishing perjury , and subtil equivocation , hypocrisies , uncleannesses , lying , subornations , secret poysonings , stabing , throat-cutings , adulteries , covenant-breaking , and what not ; are these things allowed amongst protestants ? no certainly ; yet they are not only allowed by this whore , but esteemed merito●ious , if it be done for the good , and promo●ion of holy church ; and for these things may she not rightly be called mystery babylon the great , the mother of harlots , and abominations of the earth ? — which i shall conclude with this argument . argu. if this name mystery babylon the great , the mother of harlots , and abominations of the earth , in all these respects we have noted , doth not so fully and fitly agree to any people as they do to rome papal or church of rome , then rome papal &c. is mystery babylon ; but this name mystery babylon , the great mother of harlots , and abominations of the earth , in all these respects noted , does not agree so fitly and fully to any people in the world as to the church of rome . ergo rome papal or church of rome is mystery babylon . xiii . but further , to put it out of all doubt , who this whore is , 't is said she was drunk with blood ; this is another mark and character the holy ghost hath given to know her by . and i saw a woman drunk with the blood of the saints , and the blood of the martyrs of jesus , and i wondered with great admiration , rev. 17. 6. now if the church of rome be guilty here , or hath this black mark and character upon her , she is the unhappiest church and people in all the world , and gives cause enough to angels , as well as to the apostles and holy men to wonder , i. e. to see a woman pretending to be nobly descended , the daughter of the great king of heaven and earth , the only chast spouse of the lamb , the mother of all peace , holiness , and innocency , not only defiled with all those foul and abominable errors , idolatries , and detestable pollutions , but also guilty of so much blood of saints , and of the precious blood of the martyrs of jesus , and not only guilty of blood , but also drunk with blood , yea drunk with such blood ; but that this the church of rome is guilty of nothing is more clear , which indeed gives cause to every good man in the world to abhor her . and that we may make this most evidently to appear , 1. consider what it is to be drunk . 2. what things do necessarily contribute to it . 3. shew what the true and proper signs of it are . 4. whether such things can be fixed upon the church of rome . 1. to be drunk is to take in excessively any thing as disorders nature in its course and operations ; this we take to be a general definition of it , including the proper and metaphorical notions thereof . 2. such things as necessarily contribute to it , are , ( 1. ) great and vehement desire or thirst after it . ( 2. ) plenty of the thing thirsted after . ( 3. ) the greedy taking their fill of it . 3. the signs of drunkenness , are ( 1. ) when the faculties are so disordered , that they will not submit to the best reason that can be given them . ( 2. ) when they will abuse those whom they are most obliged to love and respect . ( 3. ) when they have cast off all considerations of their own , and others good , and for bear no mischief but what they are restrained from by force . ( 4. ) that these things are evident in the church of rome will appear , 1. because she hath shed a mass , a very great mass of blood of saints , and of the martyrs of jesus ; who is able to account the numbers of them that she hath murthered in all parts of the christian world , only upon the account of religion , particularly in bohemia , germany , poland , lithuania , france , spain , italy , portugal , low countrys , england , scotland and ireland ? 't is enough to peirce an heart of stone to hear of the barbarous crueltys and devilish inhumanities exercised for more than five hundred years upon the poor waldenses and albingenses , by the hands of this bloody whore or romish harlot , besides the wonderful numbers and multitudes of them , for according to the account i have met with in history , hundreds of thousands , nay some millions of those godly christians were most unhumanely butchered by the bloody papists , children born of her own body , nay , in every street of this great city , the blood of the saints hath run down like a river ; were this not notoriously known to the whole world , i could give an account of the vast numbers slain in bohemia , in france , and in ireland , of late years , where there were not fewer than two hundred thousand souls sacrificed , to allay the thirst of this bloudy whore. so that it is out of dispute , she hath the first signs of a most filthy , shameless , drunken strumpet , i. e. she has been excessive in drinking of innocent blood ; and 2. not only so , but she has drunk so much , that she is intoxicated , and disordered , that she would never submit to the best reason that could be given her , for she has been so mad , that none could disswade her from exercising her cruelties ( on the bodies of the saints , whose blood she thirsted after ) in as unhumane a manner as incarnate devils could devise ; as if to murther them was not sufficient , nor could it satisfie her , but she would have them die many deaths , as hanging by the feet , by the hands , by the middle on a beam , by the hair of the head , on tenters , pouring melted lead on their heads , boiling in caldrons , rosting alive , and burning alive . the poor waldenses living in , and about the valleys of piedmont , about the year 1560 were most cruelly and barbarously murthered ; to allay her excessive thirst , some were stript stark naked and whip'd to death with rods of iron , others drawn through the streets and burnt with fire brands , some thrown down an high tower , and some cut in pieces with sharp knives , fourscore persons had their throats cut , as butchers kill their sheep , threescore women were so cruelly rackt , that the cords pierced their arms and legs to the bones , and then being cast into prison they all died except nine of them ; young virgins were ravished in a barbarous manner until they died , children were pull'd alive out of their mothers bellies , and the breasts of many women cut off , so that the infants died of famine ; and many other strange kind of tortures , for many years together multitudes of those godly waldenses indured . and the albingenses who professed the same doctrine and principles , were all along in the like or worse sort and manner ( if possible ) butchered ; in the city of bezier , there were , saith my author , threescore thousand persons slain , the priests and fryers going about the streets in the mean time with crosses and banners , and singing , te deum laudamus ; in the year 1655 in the valley of lucerna and other places , this bloody strumpet thirsting still after the blood of the saints , and like a filthy drunken wretch caused an edict to be put forth , that such who would not turn papists within three days , must take what would follow , and indeed that was bad enough , as you may see in sir samuel morelands history of that late persecution , it began jan. 25. 1655. upon which some thousands of those poor souls were forc't to fly for their lives in the depth of snow , when all the valleys were covered with water , there being amongst them some women with child , others newly delivered , some sick and diseased , children crying and lamenting , old men and women , some decre●it leaning on their staves , all dragged or forc't over the ice & snow ▪ &c. with bitter tears , sighings , cries , and wringing of hands , beating of breasts , mourning and complaining of the cruelties of those merciless papists , but alas so drunk with blood before , that they like brutes regarded none of their cries , no more than the bleating of sheep ; but this is not all , no sooner that they were forc't from their ha●itations , but their houses were pillaged , rifled , and ransackt of all that was left , and this not sufficient neither , to satisfie their rage and cruel thirst , they fell upon them , putting them to all manner of unhumane and cruel deaths they could devise ; so that in a few days they destroyed near thirty thousand souls in one place , they most cruelly tormented an hundred and fifty women and children , and afterwards chop'd off the heads of some , and dash'd out the brains of others , some had their feet nail'd to trees with their heads downwards , one antient woman they ript up alive , putting a sickle into her privy parts , and so slit up her belly , after which they dragg'd her about , and at last cut off her head ; other women had their breasts , noses , privities and hands cut off , and so left miserably to perish ; another they stab'd in the soles of his feet , then cut off his privities and fry'd them , giving them their comrades to eat as a delicate dish , then they seared his wounds , with flaming candles , cut off his ears , and to●e off his nails with burning pincers , to make him renounce his religion . and then ti'd one of his legs to a mule , ( being yet alive ) and drag'd him about the streets , and after all this , they bound a cord about his head , and twisted it with a stick till his eyes and brains burst out , and then cast his body into a river ; an old woman had her hands and nose cut off , and so was left alive , some had their bodies cut all into pieces , and their limbs strowed in the high-ways , some had their flesh sliced from their bones , & chop 't like minced meat ; little infants were thrown down steep rocks , whereby they were dash'd to pieces some children they tore limb from limb before their parents faces , others they flead off their skins alive , in another place they took eleven protestants , and heating a furnace they forc'● them to throw one another into it , till it came to the last , and him they threw in ; if these are not signs of one drunk with blood , i know not what is . but time would fail me to tell you of all the cruel deaths , and sufferings of this poor people , for that it contains a great volume . in bohemia , poland , and lithuania , the sufferings of the lords witnesses were as great , and their cruel usages as bloody ; besides , in one or two of those places they began very early , about 977. where my author says godly ministers , and other pious , holy , and godly people suffered such barbarities , and inhumanities from this harlot , that the ears of a christian cannot hear , nor his tongue relate them , without the greatest abhorrency and indignation ; some of them were stoned to death , others hanged upon a beam , with a soft fire made under them were roasted to death as well as hanged , they hanged one minister up by the privy members being seventy years old , and burn'd his books under him ; another they laid on his back , ramming his mouth full of gunpowder , set fire to it and so blew his head all to pieces . at a town called meldorp a godly minister was forc't out of his bed , and to go some miles on foot in frost and snow , upon the ice bare-footed and bare-legged , beating , cutting , and slashing him , and pricking him with their halberts , andat last they cruelly roasted him to death ; they yoak'd some ladies and gentlewomen together like beasts , and forc't them into woods , where they were ravished and abused , and then had their hair and ears cut off and disfigured , they forc'● some poor christians to eat their own excrements , and if any refused so to do , they thr●● them down their throats , till they were choaked , they cram'd the secret parts of several women with gun powder , and setting fire to it most barbarously tore their bellies and wombs thereby ; others they hung up by the privy parts ; some they plained the faces off with chisels ; others they made 〈◊〉 put on boots filled with scalding oil , and then roasted their legs over a fire ; some men the● gelt in the presents of their wives and children ; some had gags put into their mouth and then put stinking water and piss down their throats through a tunnel , till the● bellies swelled like a tun , whereby they perished in a miserable manner ; they sawe off the legs of some alive ; a godly minister they bound upon a table , and placing a c● so that she scratcht his guts out of his belly with her teeth and claws , till he miserable died . in lithuania 1643. this whore thirsting still for more protestant blood , great slaughter was made without regard to aged sex ; here many had their skins flead of whilst they were alive ; others had their hands and feet cut off ; the bowels of divers were also taken out alive ; others having their shin-bones bored through , they poured melted lead into the wounds of others , whom they had cut in the head , and other parts of their bodys ; some had their eyes pulled out , and multitudes were hanged in divers places , nay , and the poor protestants accounted it a mercy and great favour , to be killed outright without any other torment . should we come into france , and give an account of the horrid cruelties of this great whore there , it would , if possible , exceed what you have heard , the blood of ten thousand this cursed strumpet has drunk off , ( as it were at one draught ) there , and not a jot more satisfied than she was before ; here they roasted young children , ravishing women and maidens in such a shameless manner , and barbarously killing them afterwards , that 't is not fit to be spoken . a black smith had his head laid on his own anvil , and then his brains beat out with hammers , also a young woman was forc't ( after they had ravished her ) to take hold of a rapier , wherewith one of the villains thrusting her arm , made her kill her own dear husband , some women with child were rip'd up , and divers buried alive . i migh come to the siege of rochel , and tell you what misery some thousands suffered by famine ; some hundred thousands of poor protestants , have been barbarously murthered by her means in france , and tho of late she hath not put many to death , yet they have exercised all manner of new invented ways to destroy their souls , and the souls of their children too . i might also speak of the spanish inquisition and of the hellish torments thereof , as also of the crueltys of this whore , exercised on the poor heathen in america by the spaniards , where they destroyed more than 20 millions of souls , as appears by history besides , they put them to all manner of cruel deaths they could devise , but i am weary of relating these dismal stories ; besides , they are generally well known , together with the massacre in ireland where no less than the blood of two hundred thousand persons could satisfie the blood of this craving locust , and sh'd in as barbarou● a manner as you have heard in other places . ● might also mention the bloody persecutio● here in england in the reign of queen mary● wherein many holy and gracious prelates an● people were burned to ashes , for witnessing to the truths of jesus christ ; all which fully shews , that this second mark of drunkenness ▪ drunk with blood of the saints , and of the martyrs of jesus , meets in the church of rome . thirdly , she has the other mark of drunkenness upon her also , i. e. she matters not who she abuses , and exercises her cruelties upon ; she has sometimes cut off her own dear children , viz. roman catholicks , amongst such she calls hereticks , as it happened at bezier , and other places , crying out , kill all both catholicks and hereticks , saying , the lord knows who are his ; nay , she has made the wife to kill her husband , the husband to murther the wife , children to destroy their own dear parents , and parents their children , ●f these things do not shew she is drunk , drunk with blood , what can ? from whence ● shall draw this argument and conclude . arg. if there be no body of people or community of christians in the world , who have been guilty of so much blood , blood of saints ●nd good men , even so as to be drunk with blood , as the church of rome are ; then ●he church of rome is mystery babylon . but there is no people or community of christians , ●hat are so guilty , &c. as rome papal or church of rome is . ergo the church of rome ● mystery babylon . xiv . mystery babylon hath one mark more whereby she may be known , i. e. she ● said to sit upon a beast , that hath seven heads and ten horns , the seven heads ●●em to signify ( as the angel opens it ) seven sorts of soveraign governments as well as hills ▪ read the text , and here is the mind that hat● wisdom , the seven heads are seven mountains on which the woman sitteth ; and there ar● seven kings , five are fallen , one is and one ● not yet come , but when he is come , he ma● continue a short space ; and the beast that w● and is not , even he is the eighth and of the seve● and goeth into perdition . rev. 17. 9 , 10 , 11 ▪ besides all that we have said , it we find n● papal rome here viz. having this characte● upon her , we will acquit her for ever , for t● city that is built upon seven hills is rome nay , you will find that all authors do general assert that rome is the only city in the wor● that is founded on seven hills , and fame for it by its old poets ( as it is noted by ● late annotators ) as ovid , virgil , hora● propertius ; the names of these hills a● known , viz. palatinus , quirinalis , ave●●nus , celius , veminalis , esquilinus , capit●nus ; but the seven heads do not only ( as ● said before ) signify seven hills or mountai●● but also seven kings , that is , seven sorts governments , which ruled or were to rule that city where the beast reigned , that ca●ried this cursed harlot ( the term kings , scripture signifying rulers , whether the government was in a single person , or more , ● deut. 33. 5. ) now that rome hath had sev● sorts of distinct soveraign governments in her , is so notoriously known that the romanists can't deny it . ● . kings ( romulus being the first king , ) ii. consuls , iii. tribunes , iv. decemvirs , v. dictators , vi. emperors that were pagans . vii . emperors that were christians , five of these were fallen or gone off the stage before st. john received his revelations , the government of the pagan emperors was in being at that very time the seventh was to appear and to continue but a short spaco , viz. the christian emperors government ; for it cannot be the papal power for that was not up in st. johns time so not the sixth head. and as the papal power for that reason , could not be the sixth head , so for a very good reason it could not be the 7th government , because whensoever that appeared it was to continue but a short space ; which cannot intend the papal power , but answereth to the christian empire , for that government did continue but a little while comparatively , but 't is evident the papal power has continued longer , than any of the other sove●●ignties ▪ ▪ that wont before : and if the papal power be not the sixth head nor the seventh , then it must needs be the eighth , which is of the seventh and ●oes into perdition , ●…fe it can't be any power at all of the fourth 〈◊〉 roman monarchy ; but a power it is , yea , and a great power too of the fourth or roman monarchy ; and that which carrys the whore , according to the express letter of the text , and so acknowledged by the best of exposition , so that in the whole by the woman , city , or whore , that sitteth upon the seven mountains , and where there hath been seven several sorts or forms of government is meant rome , there is no cause to doubt , for the great sons of rome themselves , as baronius , bellarmine , and many others do confess the same , but would defend their mother from being mystery babylon , by putting it off to rome-pagan , which we have clearly detected in the first chapter of this treatise ; and therefore do affirm that rome papal is neither the sixth no● seventh sort of government , but is the eighth and of the seventh . the christian emperon in an overheated zeal and bounty to the roman bishops , giving him the advantage by getting that power which through policy and pride he attained to in the end , & so he comes to be the last beast or eighth government , in which there is a secular and an ecclesiastical power , joined together which makes up ● beast , a blasphemous beast ( who hath two horns like a lamb , which is this twofold power but a mouth like a dragon ) and a whore , a most devilish drunken and bloody whore. &c. arg. if rome papal or church of rome , be born up by a secular power which hath had seven soveraign governments in a city , seated upon seven hills or mountains , then rome papal or church of rome is mystery babylon the great whore. but rome papal or church of rome , is born up by a secular power , which hath had seven soveraign governments in a city , seated upon seven hills or mountains . ergo , rome papal , &c. is mystery babylon . xv. there is yet one mark or character more of mystery babylon ; i. e. she is said to be that city that reigned over the kings of the earth ; and the woman that thou sawest is that city that reigns over the kings of the earth , rev. 17 , 18. now that rome is such a city that since st. johns time hath for several hundred of years , reigned over the kings of the earth is so evident none can deny , nay , and that rome papal hath governed a great part of italy , her self owneth , ever since constantine who gave it ( as she saith ) as a patrimony to st. peter , and that she hath governed or hath had her kingdom over germany , poland , france , spain , portugal , england , scotland and ireland , &c. is clear so that their kings have been governed by her , whom she would they killed , and whom she would they saved alive , whom she willed they worshiped , and so became guilty of drinking the wine of her fornication ; whom she willed they set up , and whom she willed they pulled down , when she willed they raised arms , and when she willed they laid them down again ; what shall we say ? the church of rome hath had such power over the kingdoms of europe , th●● the power and wills of princes have been controuled and over-ruled , when in any considerable case , they have gone contrary to the sense and interest of the church , and to such a degree , as they have sometimes made th●● do penance , resign up their crowns , and receive them again as an act of kindness , that he set them upon their heads with his foote such is the pride and grandeur of st. peter chair . see our first chapter . if the church of rome is that people , woman or church , that above all others in the world , hath reigned over the kings of the earth , then rome papal is mystery babylon . but the church of rome is that people , woman or church , that reigns and hath reigned over the kings of the earth . ergo rome papal or church of rome mystery babylon . chap. iii. proving that literal babylon in chaldea , was a type or figure of rome papal or the present church of rome , and that in many particulars . we having shewed and clearly evinced by an induction of fifteen particulars , that rome papal is mystery babylon the great , the mother of harlots and abominations of the earth , she having all the marks or characters directly meeting in her , that are by the holy ghost given of that great whore ; we shall in the next place briefly consider , how the acts and progress of the romish church , do most fitly and fully comport with other types , and prophecies of her in the holy scripture , and first with literal or chaldean babylon , from whence i find most writers conclude , she had the name babylon , given to her , in respect of the growth , acts and deeds of that old babylonian monarchy , which we shall now open and run the parallel in divers particulars as followeth . i. literal babylon had a great head or king ever her , called a head of gold , also lucifer or son of the morning . so likewise rome papal hath a great head or king over her , called the universal bishop , whose power is magnified above the powers of emperors , and all kings and princes of the earth . ii. literal babylon had dominion over many countreys or provinces . in like manner rome papal hath had dominion over many countries or kingdoms , no less than the territories or jurisdictions of ten considerable kingdoms , called ten horns , ( ● we have shewed . ) iii. chaldean or literal babylon , fell under a four-fold circumstance , in respect of her supream head , viz. nebuchadnezzar . ( 1. ) that he was , when in great pride he insultingly said , is not this great babylon that i have built by the might of my power , and for the honour of my majesty . ( 2. ) he was not , when by the watchers , and the holy ones he was toss'd from his throne , and made to eat grass with oxen till seven times past over him . ( 3. ) yet he was , when his reason , and the hearts of his nobles , and glory returned to him again . ( 4. ) he went off finally , when god brought the medes and persians against his successor , into whose hands the kingdom was translated . rome , or mystery babylon , is foretold by the angel to fall under a four-fold circumstance also , in respect of the beast that is said to carry the whore , and make war with the saints ; and the beast which thou sawest was , is not , and yet is , and shall go into perdition , rev. 17. 8. ( 1. ) he was of old in his pagan state , triumphing in great glory and grandeur , but received a wound , yea a deadly wound in one of his heads , viz. in his sixth head ( which was the pagan power ) in constantine's time , and so he was not . the christian emperors having the government of the roman monarch ; and to the same purpose speak our late annotators on the 13 chap. of rev. v. 3. and chap. 17. 8. it must , saith he , be the sixth head , viz. the pagan emperors who had that mortal wound , and that wound was the conquering the pagan emperors , and the abolishing of paganism and idolatry , and putting an end or stop to persecution , which was done by the seventh government , viz. the christian emperors , he yet is , i. e. his wound was healed by the rising of the eighth government which was of the seventh , who appeared in a new dress , viz. a beast with two horns like a lamb but spake like a dragon , which was the antichristian power or papal rome , and more particularly the pope ; time ( the best opener of these great mysteries ) has fully discovered these things to 〈◊〉 . ( 4. ) he shall go into perdition , i. e. be utterly destroyed by the bright appearance of the lord jesus , and be cast at last into the botomless pit after the 42 months are expired ; so that in these four respects chaldean babylon , it appears , was a lively type or figure of papal rome , who from hence also shews her self to be mystery babylon . iv. the chaldean kingdom or literal babylon invaded judea , besieged and took jerusalem , and trampled it under foot , &c. even so in like manner the last beast , the pope and papal power hath invaded the city of the living god , or true gospel church , taking away all her sacred rights , laws and priviledges , and not only besieg'd her , closely block'd her up , but trampled under foot the holy city for a long space of time , rev. 11. ● . v. chaldean or literal babylon , was a mo● lofty , proud and imperious people called the lady of kingdoms , and the glory and beauty ● excellency , for which god doth severely threaten her , isa. 13. 19. behold i am against thee , o thou most proud , saith ● lord god of hosts , &c. isa. 50. 31. so in like manner rome who is myster babylon , notwithstanding her horrid crime and most amazing wickednesses , is a v●● proud and imperious people , exceeding all ● the christian world , saying in her heart , sit a queen , am no widow , shall see no sorrow ; for which haughtiness and pride the lord will suddenly remember her with judgments and sore severity , he being now risen up to make inquisition for blood , and to avenge upon her the injury done to sion , rev. 18. 7. how much she hath glorified her self and lived deliciously , so much torment and sorrow give her . vi. chaldean or literal babylon set up images , and had idols of silver and gold , wood and stone , to which they bowed and worshipped , which were also representations of the gods and saints whom they adored , to wit , of bel ( which was jupiter ) and nebo and succoth berioth , and the like , and such who would not bow down to her images , she threatned to cast into the fire , into the burning fiery furnace , jer. 5. 30. jer. 10. 3 ▪ 9. isa. 46. 1. dan. 3. 6. rome in this shews her self to be her antitype very plainly , for hath she not ordained to her self temples , images of christ and the virgin mary , and other saints , nay ; and not only these but the crucifix , but especially the great idol of the mass ? so that whosoever will not own that most ridiculous idolatry of a piece of bread consecrated by the foul mouth and unhallowed hands of their cursed priests , to be their god and saviour , must be burned at a stake , these idols they tell us ought to have due honour given to them , because the honour which is given to them is referred to the prototype whom they do represent , and these abominations she kisseth , as idolaters of old were wont to kiss the calves ; lighteth tapers before them as the literal babyloniam did candles before their images , &c. vii . literal babylon or chaldea were not only a people of great pomp , pride and covetousness , but had also great riches and treasures . o thou that dwellest upon many waters , abundant in treasures , thine end is ●ome , the end of thy covetousness , jer. 50. 37. 51. 13. so in like manner papal rome is not only ● people puft up with pride and vain-glory , but as 't is said of mystery babylon she is very rich , being arrayed with purple , scarlet , gold , pearl and precious stones . but she sits also upon many waters ; to wit , people , multitudes , nations and tongues . but is very covetous as well as proud , and full of treasures , for besides the gifts she boasts were first given to her in the time of constantine the great , she hath made a prey upon the nations thro' her fearful covetousness , and not only a prey upon nations and kingdoms , but a spoil upon saints and holy martyrs , and hath had the gifts of kings , and vast revenues setled upon her orders and clergy ; nay , and she has peeled the people by selling pardons and indulgences , and raising peter-pence , besides vast sums for praying poor souls out of the scorching flames of purgatory ; nay , so horrid covetous is she , that she is not willing any should go to heaven without great gifts of money to holy church ; besides , much money comes in by tolerating whores and whoredoms , ( which thing is notoriously known to be done in many cities of the popedom ) by which slights she is grown-so exceeding rich and full of treasure , that she can afford a golden cup to present her intoxicating wine in , to be cloth'd ( as we said before ) with scarlet , deck'd with gold , pearl and precious stones ; yea , she maketh the merchants of the earth rich who trade with her , she doth indeed as fully answer to the type in this , as lam. 1. 10. stretching forth her hand upon all the pleasant things of those countries and kingdoms where she hath sate as a queen . viii . literal babylon made the worst of men among the nations and provinces , chief officers and rulers , those that were rais'd to preferment were enemies to gods people , and to his ways of worship — her adversaries prosper ( that is , the adversaries of sion ) and are the chief , &c. this character hath rome papal upon her , for she hath all along made base and vil● men rulers and chief among the people , not suffering any men to bear office in kingdom , cities or corporations , but such vile time-serving persons that would sacrifice all justice ▪ right and honesty to her cursed will and unsatisfied lust , no nor indeed have so much as a vote , to chuse persons to bear rule i● government , nor comfortably to buy nor ●ell unless they would relinquish all goodness and religion , and receive the mark of the beast in their foreheads or right hands , viz. publickly to profess , or privately subscribe to ●ud injunctions and commands of the beast , the against their consciences , and inconsiste● with their religion . who can be cardina● unless they do own the pope ? who can b● kings without being in danger of being deposed or poysoned that subscribe not to the s●● of rome ? who can sit safe as governo● over cities , &c. where she sits as queen regent , without truckling under that yoak o● subjection which she puts on the necks of all her vassals ; nay , pope martin the fifth i● his bull added to the council of constance ( ●● pareus tells us ) prohibits all roman catholicks to suffer any hereticks to have any dwellings in their countries , or to make any bargains , or use any trades , or to perform to them any civil offices , which makes good th●● word , rev. 13. 16 , 17. ix . chaldea or literal babylon made the ways of sion to mourn , hindred men to come to her solemn assemblies , made her ministers to sigh , defiled the godly women , and ravished the virgins in the streets of jerusalem , and burned down the houses and dwelling-places of gods people , starving and famishing of them , and miserably destroyed them by several cruel deaths , hanging their princes by the hands , and caused the faces of their elders not to be honoured , &c. rome papal , or the romish church , in all these things hath exceedingly out-done literal babylon , that so she might make it appear she is her direct antitype , and that they were but her fore-runners in these respects , for this mystical babylon hath with a witness made the ways of sion to mourn for these twelve hundred years , hindring all she could in every kingdom from coming to their solemn assemblies , driving them into corners , frightning and dispersing their auditors by fines , imprisonments , banishments , and other cruel usages ; pulling down their churches and publick meeting-places , causing her faithful ministers to sigh , and pastors to mourn , because they might not preach to their poor afflicted flocks , and the people grieve , because they could not hear the pleasant voice of their pastors by reason of violence , &c. she hath also been guilty of that most horrid cruelty of forcing both ministers and people from their dwellings , labouring to starve or famish both their bodies and souls too , and not contented to burn their bodies to ashes , but has oft-times burn'd their houses , towns and cities , as germany hath wofully experienced , and england also , witness the burning of the famous city of london , southwark , and its adjacent places ; who knows how many fires she hath kindled in the space of twenty eight years last past in this island ? and then for ravishing godly women and chast virgins in a beastly manner , she hath imitated old babylon , nay , far exceeded her , that she might shew to all she was her antitype in these villanies . they have ravished women before their husbands faces , maidens before their parents faces , as you have heard , openly in the streets in the sight of the sun , and then imbruing their barbarous hands in their blood , as divers histories do declare . x. there is one thing more in chaldean babylon in respect of her ruin , which i think not amiss here to add , viz. we find god by the prophet speaks of her sudden destruction , jer. 51. 8. babylon is suddenly fallen , and that also she shall be destroyed by an army out of the north countreys , for lo i will raise and cause to come up against babylon an assembly of great nations from the north countrey , and they shall set themselves in array against her , from thence she shall be taken , &c. jer. 50. 9. from hence we may conclude as some , to judge that those people who shall be the instruments in the hand of god to destroy mystery babylon shall be the people in these northern countreys , as brandenburgh , sweedland , denmark , the united provinces ; together with england , scotland and ireland ; and it may be hoped the people of these nations and kingdoms , ( some of which were always accounted as horns of the beasts ) do already begin to hate her , and are preparing war against her , and that from hence her ruin shall suddenly come ; and it may be a just and righteous thing with god thus to order the matter , since she hath such an implacable hatred of these northern parts , because of that which she calls the northern heresie , and hath of late without all doubt , designed and secretly resolved utterly to destroy these protestant countries , and to make these kingdoms and states desolate , but god hath , and will put it into their hearts to agree and fulfil his will , i. e. hate the where , and make her desolate , eat her flesh , and burn her with fire , rev. 17. 16. and so avenge the righ●eous blood she has publickly and secretly poured out like water ; nay , i am very confident a very short time will make this thing to appear , and it shall as fully be made good in the antitype as it was in type , concerning the medes , &c. nor shall they do it alone , i mean the common people of these countreys , with their heads and renowned heroes , but gods choice and beloved ones in these nations shall joyn in with them , and so fulfil also what is said in jer. 51. 20 , 21. rev. 18. thou art my battle ax , with thee will i break in pieces the nations , and with thee will i destroy kingdoms , &c. come out of her my people , reward her as she hath rewarded you , double upon her , &c. xi . chaldea or literal babylon , carried away into captivity judea , and the inhabitants of jerusalem , or the church and people of god , and there held them for the space of seventy years , a prefixt time by the almighty , and when that set time was come to an end , the lord brought them back , and caused cyrus to make proclamation f●● the rebuilding the temple and holy city ezra 1. 1. 2. so likewise hath papal rom● captivated the true israel and holy people ● god , and held them also under sore oppress● on and persecution , for the space of 126● years , a set time also prefixt by the lord , a● when that time is expired , ( to which peri● 't is hoped we are arrived ) the israel of g● shall be delivered , and our captivity shall be returned , but as they gradually returned out of the literal captivity , so shall the lords people out of their spiritual captivity ; and as it was said of them , when god brought back at first the captivity of sion , they were as those who dreamed , psal. 126. 1. so likewise are we at this very time , under this most amazing providence of god , who hath begun to deliver us from the cursed yoak of mystery babylon ; and now also you shall see , i doubt not , liberty proclaimed ( as it were ) for the rebuilding of the holy temple the second time , the work having been obstructed by those sa●ballts and tobiahs of our times , and the work shall go on in the hands of our renowned zerubbabel , and that not so much by might nor by power , but by the spirit of the lord , zech. 4. 6 , 7. and the great mountain on the other side of the flood shall become a plain . xii . literal babylon or the chaldean monarchy , was brought down not only suddenly , but with great vengeance which they could not avoid by all their craft , subtilty , nor strength , and also in such an hour as they little thought of , when belshazzar was feasting with his concubines , and drinking wine in bowls and vessels , taken out of the temple which was at jerusalem , dan. 3. 1 , 2 , 3. praising the gods of gold and silver , of brass , iron , wood and of stone , doubtless they thought themselves very safe , and little dreamed of their sudden overthrow , till the han● writing came out of the wall , — the sa●● night w●● belshazzar the king and the chaldeans slain , and darius the median took t●● kingdom , &c. dan. 3. 31. so in like manner shall rome or mystery babylon , not only suddenly in one hour com● down , but with great vengeance , which s●● shall not be able to avoid , nor put off with 〈…〉 her craft , subtilty nor strength , but as a mil ▪ stone is cast into the sea , so with violence sh●… the great city babylon be thrown down , a●… shall be found no more at all , rev. 18. 2●… and that too when she thinks her self safe an● secure , and seems to fear no danger , but sai● in her heart , i sit a queen , shall see no so●ro● nor know loss of children , nor widdow-hood 〈…〉 more . and somewhat like this sudden fall , can't but think we have seen of late , ( in 〈◊〉 ▪ pect of babylons fall ) in england , ▪ the te●… part of that great city , and as suddenly 〈…〉 may hope it will come upon her in ot●… places in due time . chap. iv. shewing that by the little horn , dan. 7. and vile person , dan. 11 , is meant the papal power of rome , or the pope , who is the supream bishop thereof , all the marks and chief characters of the little horn , meeting directly also in him as the head of the present church of rome . some will have this little horn to be antiochus epiphanes , others julius caesar , others the turks . i suppose antiochus epi●ha●es might be a type of this little horn , for it could not , be antiochus , because he rose up ●nder the grec●an monarchy , whereas this is ●●id directly to rise up under the fourth mo●archy , or when the roman empire stood ●pon his last legs . 〈…〉 for concerning this little horn : read 〈…〉 text dan. 7. 7 , 8. after this i saw in ●he night vision , and behold a fourth beast , readful and terrible , &c ▪ v. 8. i considered ●●e horns , and behold there came up among ●●em another little horn , before whom there was three of the first horns , pluckt up by the roots , and behold in this horn were eyes , like the eyes of man , and a mouth speaking great things . and so the popes of rome were kept under by the emperors , who kept a strict eye over them , curb'd their insolencies , and exorbitances , and at the first appearance nipping their aspiring projects in the very bud ; sometimes deposing and banishing some proud prelates , when they shewed at what they levelled their designs . but after the power of rome , which before was in tire in one emperor , fell into ten parts and divisions , which happened in or about the year of our lord , 456 ▪ as du moulin , and the learned mede shew 〈…〉 large , out of the roman histories , upon th●… division and weakening of the empire , th● bishop of rome took his advantage to ma●● his advance , and rose up to regal power , enacting laws , raising taxes , and levying souldiers ; by which means he struck in wit● partys , and encroached ▪ upon italy , and the parts adjacent . 2. this power arising upon the weakening and division of the old ▪ state of the fourth monarchy or kingdom , is called a little horn , because truely so at its first beginning dan. 7. 8. and behold , there came up among them another little horn &c. the pap●● power , or bishop of rome , before this division , was but low and small , being confined to his episcopal power over the church , till by his arts he had got up gradually to the regal seat , and power of the temporal sword , which he managed with so much craft and policy , that afterwards he enlarged his dominions ; but is very rightfully in his infancy stiled a little prince , power , or horn , arising up amongst , or after the rest , which began presently after the death of julian about the year 365 , in which time was a most fearful earthquake , the like never known before , betokening the decay of the fourth kingdom , in its civil state or power by a division or falling of nations , who set themselves against the power of rome , and harassed , wasted and destroyed the provinces thereof for near forty five years together . see mede lib. 3. pag. 659. 3. this little horn , after his rise to temporal power , plucks up three of the ten horns by the roots , dan. 7. 8. before whom there were three of the first horns plucked up by the roots . the papal rome having gained the temporal sword , tho ▪ but a little horn at his beginning ; did practise and prosper so , that betwixt the year 365 and the year 456 , or soon after , when rome was sack'd by gensericus , he gained such enlargments , that he came to possess about three parts of ten , of the former or old roman dominions , according to the rule or measure of the compass , as we find in mr. mede , lib. 3. p. 658. and famous du moulin ubi supra , upon which three characters of the little horn , we frame this short argument . if the pope of rome did rise to temporal power , upon the weakening of caesarean dominion ( which before did hinder him in his aspiring usurpation ) was but little in his first rise and appearance , did enlarge and grow to a possession of power , about a third part of the old roman dominion ; then the pope of rome is the little horn , the wicked power , and vile person s●… forth by the prophet daniel . but the an●●cedent is true . — ergo , so is the consequent ▪ 4. this little horn hath eyes like the eyes of a man , &c. — the pope of rom● hath eyes like the eyes of a man , i. e. the resemblance of a humane look , but a heart lik● the dragon , out of which foul mouth he utters presumptuous things . his predecesson had eyes like a leopard , a bear , a lion , 〈…〉 dragon ; but his high eyes like a man , 〈…〉 which there are three things to be note● ( 1. ) he looks higher . ( 2. ) sees further and ( 3. ) is more enticing than those th●… went before him . ( 1. ) he looks higher that is , makes pretence of prety , and desig●… for heaven . ( 2. ) sees further , that de ceit , flattery and policy , will do more than strength . ( 3. ) is more inticing to kings and people , than the eyes of a leopard , lion , or dragon , or the former powers in their heathenish state. 5. this little horn hath a mouth speaking great or presumptuous things , above the rate of ordinary men . dan. 7. 8. the pope of rome hath a mouth speaking great or presumptuous things above the ordinary rate of men . this is evident in many respects , of which we shall give you but a few instances out of many . ( 1. ) that he is ( he says ) the highest deputy of god , above all the kings of the earth . ( 2. ) that he is infallible and cannot err , which is an incommunicable attribute of the most high . ( 3. ) that he is universal head and bishop of the catholick church . ( 4. ) he assumes the attributes of his holiness and holy father ; such an oracle , that has right or power to give laws to the world , to which all ought ●o subscribe and yield obedience , and none ●…ught to dispute ; greater and more loftily ●an no man speak , unless he will say , i am ●he supreme being , and there is no god in heaven or earth above my self ; which would ●e so highly ridiculous that every idiot would be able to detect it . 6. the little horn had his looks more stout than his fellows , dan. 7. 20. whose looks were ●ore stout , &c. the pope of rome has looks more stout than the horns that have been contemporary with him ; which appears in three things . ( 1. ) in his terrible bull● that he makes to roar and stare most dreadfully . ( 2. ) in his power and acts of deposing princes . ( 3. ) in asserting himself to be gods vicegerent , against whom no person , upon any cause or pretence whatsoever , ought to lift up hand or tongue upon the penalty of a total ruine in this world , and an eternal ruin in the world to come . 7. the little horn makes war with the saints ▪ dan. 7. 21. i beheld , and the same horn made war with the saints , and prevailed against them , and for a long time , even to the wearing out of the poor saints of the most high ▪ v 25. the pope of rome hath made wa● with the saints , and prevailed against them , and that to their ruine , as to liberty , estate ▪ and even life it self : as the true witnesses of christ have most sadly experienced in many countrys , in divers by past ages , even for such a series of time , that may be properly called a wearing out of the saints of the mo●… high. : for his cruelty ended not in a month or a year , but hath lasted for many hundred years : so that for length of time , number● of countrys and multitudes of persons , there is no power that ever reigned , hath out-done or equalized this vile and bloudy monster ; upon which we frame this argument . if the pope of rome may be more fitly said to have eyes like the eyes of a man , a mouth speaking presumptuous things , and looks more stout than his fellows ; to have made war with the saints , to have prevailed against them , and worn them out , more than any other power that ever yet reigned ; then he is the little horn , or vile person , under consideration . but the former is true . — ergo , so is the latter . 8. the little horn is diverse from the rest of the horns ▪ dan. 7. 24. and he shall be diverse from the first , and shall subdue three kings . the pope of rome is diverse from the rest of the potentates , in these four respects , ( 1. ) the manner of his rise , ( 2. ) his pretentions to power . ( 3. ) in his progress to his height of dignity . ( 4. ) in his management of the power he has usurped . ( 1. ) he was small or little in his rise , but an ordinary bishop , before he came to be a temporal prince . ( 2. ) he pretends not to hold his kingdom by inheritance , or gift of the people , as other kings do , but by a special and divine patent . ( 3. ) in his progress to the height of his dignity , by leaving his fixed station , as pastor of a church , and by deceit , treason , and violation of all laws , mounts the throne of imperial grandure . ( 4. ) he rules by a supreme ecclesiastical power , as well as temporal ; pretends to the keys of heaven , as well as the sword of justice on earth , shewing himself to be the beast that hath two horns like a lamb , spoken of rev. 13. 11. 9. this little horn hath so many marks upon him , that they are too numerous to handle distinctly after our usual methods ; and therfore we shall put the remaining part into a general rank and conclude this subject . the pope of rome hath so many marks or characters upon him , that are too numerous to be handled distinctly in a little room ; and therefore we shall but touch upon them so far as they shew the text made good , and form an idea of truth in the minds of men . ( 1. ) he must change times and laws , ( 2. ) continue a long a space of time . ( 3. ) he is a vile person . ( 4. ) had not the honour he hath fairly given him , either by god or man , but gained it by flattery . ( 5. ) removed the proceeding by the arms of a flood . ( 6. ) he became strong by a small people . ( 7. ) he shall have power over the fattest places of the provinces , and there scatter his riches . ( 8. ) such as do wickedly against religion , he shall accept . ( 9 ) under him the saints fall by captivity and spoil , by sword and flame many days . ( 10. ) shall do according to his own will , not accounting himself tied to any laws . ( 11. ) he shall exalt himself above every god , and speak marvellous things against the god of gods. ( 12. ) shall not regard the god of his ancestors , ( 13. ) nor the desire of wedlock . ( 14 ) nor any god in a pious way . ( 15. ) shall give honour to them that have armed forces . ( 16. ) shall own a strange god with splendid ceremonies , dan. 11. 38. 1. the pope of rome hath changed times and laws in two respects . 1. he hath set up and pluckt down kings , which is called a changing of times and seasons , dan. 2. 21. 2. he has made strange alterations of the laws , orders , and institutions used in the church , in respect of officers , administrations of sacraments , and celebration of days . 2. hath continued above twelve hundred years . 3. he is as vile a person as any in the world , tolerates all kind of wickedness , by his dispensations , pardons , &c. 4. had his exaltation neither by inheritance , lawful conquest , nor rightful gift from rightful donators . 5. he had the help of phocas , to kill the emperor , mauritius ; and by the help of gothes and vandals enlarged his power . 6. became strong by a small people , having only a declining church , and apostate christians to assist him . 7. he hath power over italy , which is reputed to be the garden of europe , &c. 8. he accepted , entertained , and encouraged the people of any nation , that would turn wicked , and sacrifice all prety and religion , to serve his interest . 9. under him the saints have fallen , by flames , captivity , and spoil , many days . 10. he hath done according to his own will , and doth not look upon any laws to be obligatory to him , either from god or men . 11. he ( the pope ) hath exalted himself above every god , ( that is , such that are so accounted amongst men , or gods on earth ) by excommunicating , deposing , treading upon their necks , and kicking off their crowns ; by his blasphemous edicts and injunctions he exalts himself above god himself , and his written laws , &c , 12. he doth not regard the god of his ancestors , either the idols of the emperors , or the god of the good bishops that went before him ▪ 13. he hath been remote from the desire of women in a lawful way , nay , and frights his clergy from it too , who are made uncapable of spiritual promotion , and censured as heinous transgressors , if married . 14. he hath not regarded in a pious way any god ; for tho' he doth name the true god often , and in words profess him , yet in works he doth defie him , and profane his holy name . 15. he gives honour to them who have armed forces , and lends them assistance to carry on his black diabolical designs . 16. he hath owned a strange god ; a mark compleatly made up in the mass , which is adored with splendid ceremonies . 17. the people of the saints , 't is said , shall take away his power to consume and destroy it , to the end ; i. e. the lords people in their representatives , shall take away the papal power , &c. and is it not done in part already here in england ? upon all we may frame this argument . if all these characters meet no where so clear and evident as upon the pope of rome ; then the pope of rome is the little horn , and vile person , set forth in the book of daniel . but all the aforesaid characters meet no where so clear and evident , as upon the pope of rome , &c. therefore the pope is that little horn. chap. v. shewing that the prophecies of our saviour in mat. 13. 15. also that of paul , acts 20. 29. and 1 tim. 4. and 2 thes. 2. 3. concerning false prophets and grievous wolves , as also of the man of sin , may and ought to be applied to the pope and church of rome . first , the lord jesus foretold that enemies should come in his name and deceive many , and that they should appear in sheeps clothing , and under that vizard hide their devouring teeth ; see his words , mat. 13. 15. beware of false prophets which come to you in sheeps clothing , but inwardly are ravening wolves ; that is , have a design to destroy . now 't is most evident that the popes of rome , and their long succession have thus ( especially at first appeared ) i e. in sheeps clothing , covering their hellish designs under the name of christ , vicar of christ , an apostolical bishop , &c. the true church , holy church , and christian religion , but with an intent hereby to deceive , for all their pretences of jesus christ's being the truth , christ hath been but as a vizard to hide their wolvish nature and devouring teeth , for whilst they under the notion of christianity hide themselves , they have carried on most pernicious and destructive designs , and that in these three respects following ; viz. ( 1. ) if there have appeared any kings or queens in the christian world , that have been piously inclined , they have forth with endeavoured to pervert them by their diabolical doctrine , oft destroying them with their holy poyson . ( 2. ) if any ministers , or men of parts and piety have risen up to set forth gods holy truth , and so bless the dark world with gospel light and saving doctrine , they have either choaked them with gifts and preferments , or affrighted them by dreadful fears , or by a ravenous thirsting after their blood , and have most wickedly and treacherously destroyed their lives by cruel torments . ( 3. ) if collective bodies of pious congregations of saints or good men , have sprung forth in the world , they have followed them like blood-hounds , and devouring wolves , with fire and sword , fearful massacres , devastations , murthers and slaughters , till they have spoiled them , torn in pieces , and devoured them : compleatly fulfilling the prediction of christ and that of the apostle , acts 20. 29 , 30. for i know this , that after my departure , shall grievous wolves enter in amongst you , not sparing the flock : also of your own selves shall men arise , speaking perverse things , to draw the disciples after them ; who can this prophecy so exactly agree to as the bloody popes , who at first arose out of the church , and acted the part of wolves to purpose , as hath been hinted . ii. 't is also evident that all the marks of the man of sin spoken of by st. paul , 2 thes. 2. 3. do agree exactly to the pope and the romish church . 1. as first he was to rise after there came a falling away from the primitive faith ; see his words , — that day shall not come except there come a falling away first , and that ma● of sin be revealed , &c. this cannot mean a particular falling away , ( as our worthy writers have shewed ) but a general apostacy of the church , from the holy and apostolical doctrine and disciplin● of the gospel , or such a falling away that should be obvious and visible to all ; that should not fall out in a corner , or among● a few private christians , because 't is laid dow● as a general rule , whereby the saints in general might know and judge of the revelation of antichrist , or man of sin. and now 't is well known that there happened this falling away or general apostacy three or four hundred years after christ , out of which ( and soon after which falling away ) he pope shewed himself to be this man of sin , nor did he arise till that apostacy happened in the world. 2. another mark he hath is this , — i. e. he shall exalt himself above all that is called god , &c. viz. magistrates and rulers , as kings and emperors , for these are called gods ; i said , ye are gods , &c. there are gods many , &c. this mark meets directly in the pope or popes of rome , he exalts himself above all and every one of these who are called gods. 1. he has assumed a name above them . 2. greater power than they , in that he pretends to give them their crowns , and not only so , but has power to excommunicate them , nay and depose and devest them of their regal power as he pleases , and also in his disposing of kingdoms , yea , making emperors wait a● his gate , hold his stirrup , prostrate themselves to kiss his toe , and then to tread upon their necks as alexander the third did to frederick barbaross — and this is allowed and justified by the doctors of the romish church . and bellarm. de rom. pont. lib. 5. c. 8. give● ● as a reason why the pope would not come to the council of nice , lest if the emperor should come thither , he should attempt to sit above him , so that by these two words in the text , the apostle describes him , both in his enmity and pride , opposition and exaltation . for observe first , he assumeth to himself an higher power than those that are called gods ; theirs is humane , his is divine ; their 's on the bodies or estates of men , his over the conscience ; their 's to the living , his to mens souls after death . 3. the man of sin , 't is said by the apostle , shall also exalt himself above all that 's call'd god , or that is worshipped as god , sitting in the temple of god , shewing himself to be god , verse 4. even so the pope makes himself like god , and as god , as the king of babylon of old said , i will be like the most high , isa. 14. 14. and as gods place of residence of old was said to be in the temple of jerusalem , so he as god sitteth in the temple of god , not in the material temple , but in the spiritual temple , i. e. the church of god which is so called ; the apostle speaks of him as a bishop who had a seat , and the popish writers give the pope that , and such like titles . dominus deus noster papa , idem est dominium dei & papa , tu es alter deus in terra . council later . sess. 4. thou art another god on earth . and as god he maketh laws to bind the conscience , and dispenses with laws both natural and moral , and pardons sins as he pleases , past , present , and to come , can deliver souls out of purgatory , and translate them to heaven ; so that this man of sin is not to be looked for amongst the turks , pagans or infidels , he sitteth in the temple , the church of god ; not that it can be the true church , where he sitteth and acteth , but rather the synagogue of satan : but that which he calleth so , and which bears that name , and also was really so before the falling away , when he first got up . he also exalteth himself above god , when he makes the scriptures to derive their authority more from the popes canonizing than god himself , and without it no man is bound to believe them , ●it . 2. 23. again , if the pope should err by commanding vice , and forbidding vertue , the church is bound to believe vice is good and vertue to be evil , bellarm. lib. 4. de summ . pont . c. 5. besides he can forgive sins tho' the evil habits be not changed , what is all this then to make himself god , and to exalt himself above god ? &c. 4. the man of sin 't is said could not get up until that which then , i. e. in the apostles days did let , was taken away . for the mystery of iniquity doth already work , only he we now letteth , will lett until he be taken away , verse 7. which was the heathen emperon government , or sixth head of the beast . this also shews the pope to be the man of sin , for he rose to his glory and wicked grandeur not till the sixth head or pagan power was gone or taken out of the way , for tho' the mystery of iniquity did work gradually , and corruptions crept into the church early , yet did he not appear till after the christian emperors had made way for him ; hence he i● said to be an eighth , and of the seventh . iii. there is another prophesie concerning this cursed antichristian state , it is i● 1 tim. 4. 1 , 2 , 3. now the spirit speaked expresly that in the latter times some shall depart from the faith , giving heed to seducing spirit and doctrine of devils . no doubt but rome is concerned in the place , for either by doctrine of devils are meant such doctrines that are brought i● by the power and influence of the devil or devilish doctrines , or else the doctrine of damons , the apostle hereby signifying that is the latter times , that is , after the general apostacy , the man of sin , or papal rome should bring in the doctrine of the pagans concerning daemons , which were lookt upon by them to be an inferior sort of gods , a kind ●● middle beings between their highest gods and men , whose office was to be advocates or mediators between men and the highest gods , because they judged it was not lawful for men to come to the highest gods immediately , and these they worshipped by images . even so the papists or mystery babylon hath divos and divas , saints of all sorts whom she hath canonized , to be called upon in her publick prayers , altars and feast days dedicated and kept unto their memory , and many other honours , acknowledging them to be mediators between god and men , and unto these daemons or petty gods she makes her prayers , and hath their images , and to whom they do divine homage like as did the pagans of old . chap. vi. shewing the judgments of divers eminent men concerning the death , resurrection and ascention of the witnesses , and final downfal of mystery babylon ; and that in all probability it will be in this present age : together with an account of divers strange prophesies relating thereto , some very ancient , & c. having clearly demonstrated that the church of rome is that great whore mystery babylon , it may not be amiss before we conclude this 〈◊〉 treatise , to give you some account concerning her full and final overthrow , which hath been for ● long time the expectation of gods people , and multitudes of prayers have and still do go up to heaven , for the accomplishment thereof ; and reason there is for it , considering what a plague she hath been to the world and church of god for so many hundred of years , and certainly god will at la●● hear that mighty cry of prayer , and of innocen● blood that continually is in his ears , and since the death , resurrection and ascention of the witnesses ( if rightly understood ) gives such clear light as touching the fall of babylon , we shall give you some brief hints concerning this important and weighty point . the beast is to continue for the space of forty two months , and the witnesses are to prophesie in sackcloth for the space of 1260 days , which most writers conclude to be one and the same term of time , and that by days is meant yea●● all generally conclude ; and the long continuance of the beast and papal power clearly shew , that to be the mind of gods spirit in those mystical numbers yet a late worthy and learned writer hath said a great-deal to prove the forty two months are to be reckoned by the moon , and not by the sun ; and if so , then as he shews the time of the witnesses wearing sackcloth is thirty eight years longer than the forty two months , but yet are to terminate together , he concluding the witnesses put on their sackcloth so many years before the beginning or epoch of the forty two months . see his book intituled , the command of god to his people to come out if babylon . moreover he saith , the time , epoch or beginning of the forty two months must be fixed at the cessation of the seventh sort of government , or christian emperors reign , which , saith he , was in the year 475. and the whole time of the beasts reign and tyranny being but forty two months , which by the moon he accounts to be just 1222 years , the period of which will be , saith he , in 1697. and this we will say , he hath doubtless fixed the epoch or beginning of the beasts kingdom more fairly than many writers before him have done , because all along where the reign of one head or government ended the other begun , as 't is said , ( you know ) the king never dies . take his own words , p. 25. thus far the matter is determined according to the prophesie ; i. e. whenever the 7th king , asserted to be the christian emperors government expir'd , viz. by a civil death , or the cessation of the imperial name and power , immediately the eighth king according to the prophesie must succeed , and bear up the roman city in gratideur , and whoever hath born up that city in supremacy , since that time , must be according to prophesie that eighth king , i. e. the beast . now i appeal to all the world what year that was when the western imperial name fell , and it is known in all history to be the year of our lord 475. — for in the wonderful disposes of god , no one hath claim'd a title of empire from that city since that year , but the pope . i do commend the ingenious reader to the book it self . now if this be true or can be granted we are very near the final ruin of the papistry , nay , and from divers other authors , most or all that i have met with , agree it will be in this very age ; peter du moulin a wise and renowned french authour , in his book intituled the accomplishment of the prophecy , saith , from the year 1689. popery shall fall and go down , but all conclude that the tenth part of this great city falls first , and i doubt not but the providence of god hath brought us forth in the time of the accomplishment of that part of the prophecy , for that great brittain is that part of the great city , i see no cause to doubt , and that also the witnesses are risen , or arising , and will soon be upon their feet , is the thoughts of several worthy men , but i being limited to the number of sheets cannot inlarge as i would do , therefore we shall 1. briefly give you our understanding , who the t● witnesses are , in which we agree and accord with s●v●i● learned men . 2. what is meant by the slaying of the witnesses . 3. also some probable conjectures concerning the ti●● when slain , as also of their resurrection , standing 〈◊〉 their feet and ascention . 1. 't is not unknown to the judicious reader what different sentiments there have been about who or what the two witnesses are , some thinking they are the old and new testament , others magistracy and ministry , others two sorts of godly churches , some have thought them to be moses and elias , who tho , along time since are glorified in heaven , yet shall come again and be killed on earth ( which is the most improbable of any of the other● yet the papist writers and some others of late time● have asserted this . but we judge by them are meant gods faithf●● people , called two witnesses , because of the sma●ness of their number , who have born witness to the truths of christ , all the time of antichri●● reign , or else called two as comprehending both ministers , ( who are more directly intended ) and people ; also they may be called two , ( as so●● think ) in respect of their twofold testimony to 〈◊〉 true gospel ministry and magistracy ; and this th●● conclude because called also two candlesticks , & 〈…〉 alluding to those two sons of oyl , i. e. 〈…〉 and zerubbabel ; 't is evident god calls his people especially his faithful ministers his witnesses , ye are 〈◊〉 witnesses , saith the lord , isa. 44. 8. and saith christ , ●● shall be witnesses unto me , act. ● . 8. and act. 5. 32. we are his witnesses , &c. also called two , because two 〈◊〉 the number which god ordained , as sufficient to establish a truth by ; as much as to say god hath ●ad sufficient witnesses to bear a testimony to his word and gospel , in every age against antichrist , his abominable lies , usurpation and cursed idolatry . 2. as touching the slaying of them , it must either intend a natural death , or external slaying , or else ● civil death ; now i see no ground to conclude the former , because they were so killed all along whilst they prophecied in sack-cloath , besides , friends nor enemies would not suffer their dead bodies , to lie ●●buried in the street for the space of three years and half , for the best of expositors conclude generally , that is the time meant by three days and a half , therefore it must be a civil death or slaying . this then i conclude to be intended , viz. near the end of the two and forty months , or 1260. years of their prophecy the beast who rose out of the bottomless pit , shall make a new rally or attempt upon gods faithful people , quite to extinguish or put ●n end to their testimony , and so far prevail as they shall be lookt upon as dead in law , or be accounted as dead and lost people , in the eye of the enemy , and in their own sight also , both in respect of the ministry and magistracy too . to this effect also dr. tho. goodwin speaks , p. 154 , 155. this killing them considered as witnesses , not as men , that is , a taking away of all power from them , of prophecying as they were wont , a general silencing of ministers , and deposing magistrates and men of worth , that profess and uphold religion , &c. putting them out from all places , &c. that the popish party should again arrive to such ● in some one or more kingdoms , that were formerly a horn , or horns of the beast , or one ● the streets of the great city ; nay , and prevail ● far , as to have great hopes to work the utter ● of gods faithful people and witnesses , as to rejoy● and conclude the day will , nay is their own , ● that to such a degree that she viz. mystery babyl● shall say in her heart , i sit a queen , and shall see ● sorrow , nor know less of children any more . this ● ing dead , saith the dr. here of the witnesses , ● needs be taken metaphorically , and underst●●● of a civil death , and of a suppression of them , ● their cause , and as they are witnesses to be put do● and extinguished that they for a time remain● men dead laid forth by the walls for dead , and ● men in whose testimony , there is in appear●●● no likelyhood of a revival , their enemies has ● now got such power over them ; this certai● made the great matter of their enemies rejoyc● that as the pharisees thought they had christ 〈◊〉 enough , when they got him condemned and cr●cified , and had him in the grave : so these enemies shall think they have the witnesses do● sure enough for ever ; so great , desperate , 〈◊〉 helpless in all view , will the suppression of 〈◊〉 witnesses be by their enemies . and this is principally intended in their being said to lie 〈◊〉 and oppositely , the revival of them , and the cause , is set forth by a resurrection from the de● this great man hath given such an account of ● slaying and lying dead of the witnesses that cann● i think , be gainsayed , and speaks ( tho' so ma● years ago ) as if he had lived to see what our e● have beheld actually accomplished in this kingdom in a few years last past ; time is the only opener ● interpreter of these mysteries ; was there ever s● ●n hour upon the lords people since the beginning of the reformation , as hath been in these five or six years last past , both here and in france ; if he is right , certainly we have seen the death of gods witnesses ; ●nd with this doth a worthy , pious and learned friend ●gree in a late manuscript which is come to my ●and , and also in his said papers he speaks of that ●treet in which they are said to lye as dead , and al●o of the resurrection of them as already , tho' but ●ately come to pass , yet with that care and caution , that 't is left to the consideration of the wise and thinking christian , for too great confidence in matters of this nature is not necessary . but because some are ready to object , saith he , that if the witnesses are already slain , and are rose in these nations , they think there would then be a far greater appearance of divine glory , in order to the rescue and deliverance of gods people in other parts of the world , as well as here , whereas we know that the generality of christs witnesses elsewhere do yet remain under great persecution , &c. in answer whereunto he saith it ought to be duely considered , that the death , and resurrection of the witnesses spoken of rev. 11. must have of necessity a peculiar reference unto one of the streets only of the great city , for so the text expresly tells us , their dead bodies shall lye in the street , ( or in that street of the great city , ) v. 8. which ●eems plainly to point unto some one principal street or part of the roman jurisdiction which must needs denote such a street as where there shall be the greatest number of the most eminent and faithful witnesses of christ , even are such who have born the clearest testimony against the suppersti●ions , and abominations of the mystery of iniqui●y , and that have born the clearest testimony , concerning christ and the gospel , in the due exercise , and administration of the kingly , priestly , and prophetical offices of the lord jesus , for a● reference hereunto it is that christ values natio● and kingdoms not in respect of their opulency , ● greatness , or vastness of dominions , but where there are the greatest numbers of his chosen jewels ▪ this may serve to answer clavis apoc. in asserti● germany to be this street ; also our french autho● concerning the kingdom of france ; some one street we see by the plain words of the text is designed ● the scene where this glorious prophesie was to b● accomplished ; ( for the work must begin some where ; and what that street should be , but th● kingdom of great brittain we see no cause to doubt which all acknowledge to have been once , one ● the ten horns of the beast , and where also i thi● we may modestly affirm , there are the greatest number of christs most enlightned & faithful witnesses i will not determine , but i suppose there are f●● of ingenuity , but have read and considered t● several convincing arguments , of dr. goodwin ● rev. 11. wherein he doth assert , and i think ● clearly prove , that that prediction concerning t● death of the witnesses and their resurrection mu● of necessity be limited to one of the streets of the great city , and cannot fairly be expounded as having any immediate reference unto any of the rest , so ● doth as clearly demonstrate that the english juridiction , must of necessity be that street , which ● doth by comparing the arguments that are brough● by others to prove that france , germany , or any other countrey under the papal power should ● there intended with those that may justly be alledged to prove england is the spot where that prediction was to be accomplished . and now , saith he , if the witnesses are upon th●● feet , as i am strongly inclined to believe they are ; and am more and more confirmed in my notion in that respect , and that so as they shall never more be flung upon their backs , then i may confidently affirm that it will not be long ere they shall hear a great voice from heaven , saying unto them , come up hither ; and accordingly they shall ascend up into heaven in a cloud , their enemies beholding them , in which ascent of theirs , they must be conformable to the resurrection and ascention of christ himself . but whereas it is objected that if the witnesses are risen indeed , so as to be on their feet , in pursuance of that sacred prediction , rev. 11. there must needs have been some more than ordinary appearance , of the presence of god in the midst of his people , or at the least in a greater degree thereof than as yet we see . ans. i say no , it doth not therefore follow that it must be so : nor indeed it cann't rationally be expected till the time comes of their ascention , for this is an established rule with me , that there must and will be a signal proportion or resemblance , betwixt the death , resurrection and ascention of christs witnesses , and that of christ himself . now as to what concerneth the resurrection of our saviour himself in his own person , thus we are told , that he shewed himself alive after his passion by many infallible proofs , being seen of his disciples forty days , and speaking to them of the things pertaining to the kingdom of god ; yet for ought as appears to us , he appeared unto them in all that time , but as he did before , there was no discovery of any signal majesty , or visible glory , upon him , more than they had seen upon him before his death and suffering ; neither indeed was the spirit come down upon them . and the reason is expresly rendred , because that jesus was not yet glorified , neither could the glorification of christ be expected till his ●…cention ; and consequently they could not look 〈…〉 the effusion of the spirit till then — wherefore , tho' it is true there is as yet no appearance of any signal glory upon gods people , nor any considerable measure of the holy spirit th●● there was before , yet for as much as it is highly rational to conceive that there must be , and will be as clear resemblance or proportion ( as i said before ) betwixt what passed at the resurrection of christ and his ascention , and that of the witnesses ▪ from hence it plainly sollows , that we have 〈◊〉 just ground to expect that abundant effusion of the spirit which god hath promised ( and we have been a waiting for ) till we see the witnesses upon th●● ascention-work . for as it is evident , that th●● will be a time of great confusion and desolation upon the enemies of god , so it is as evident , and we may no less groundedly expect , but that it will be a time of great glory and refreshment unto god● people by the abundant pouring out of the spir●● upon them , whereby conversion work will swiftly go on and prosper , and the gospel run and 〈◊〉 glorified ; to which let me add , why may we no● then expect such great light to break forth , or th● spirit in such a manner to be given as to convict 〈◊〉 gods children who they are that are in the true● order of the gospel ; so that all the saints and protestant churches may be united into one body an● communion , according to that holy primitive an● apostolical pattern and purity . then saith he , 〈◊〉 may justly conclude , that as it was promised of 〈◊〉 in the type , it shall be much more in the antityp● viz. that the glory of the latter house should exceed the glory of the former , which in the ty●● was fulfilled by christ's personal presence ther● according to that promise , the desire of all n●ti●● 〈…〉 ; and i will fill this house with glory , saith 〈…〉 of hosts , hag. 2. 7. now if the personal 〈…〉 of christ in that day and state of his humi●… filled that latter house or material temple 〈◊〉 glory , so that it exceeded the glory of the forther , we may after the same rule as justly conclude , that tho' the spiritual or gospel temple in the first edition of it in the apostle's days was glorious through the abundant effusion of the holy spirit ; that the same spiritual house in the second edition thereof in the latter days , to be sure will not come short , but rather exceed in glory , &c. to which let us add the glorious deliverance promised from outward oppression and persecution , which never quite ceased in the primitive days , together with that glorious union , they shall have that pure language , and shall serve the lord with one consent ; together with the great increase of the church , bringing in both jews and gentiles into one sheep-fold , but till the ascention of the witnesses comes to pass , these things cannot groundedly be expected . he also gives some hints concerning the time of the slaying of the witnesses , as also of their resurrection , which things he doth not presume positively to determine , but rather conjecturally expresseth himself ; the exact time he mentions i shall not relate , but you may conclude he fixes the slaying of them between the year 1680 and 1688. for since the ●ime that the pretended protestant plot was talk'd ●f , and as they said discovered , and several worthy christians executed , as the ever renowned william lord russel , sheriff cornish , the noble earl 〈◊〉 essex , col. sidney , and that godly woman and martyr mrs. ga●nt , &c. what a flood of contempt , reproach , and what not , hath been ( as he ●●serves ) cast upon the whole of the true interest 〈◊〉 christ in this kingdom , with the barbarous slaughter of those worthy christians and witness●● in the west , together with that storm of persec●tion , which we have no ground to doubt was ●●●ried on by the popish enemy , and emissaries of r●●● , together with the turning out of places of tru●● many good protestants , and the taking away of charters of cities and corporations , silencing worthy ministers , &c. nay , striking at the root and whole constitution of the english government , ●●thing being designed but the utter subversion of the protestant religion , things growing every day worse and worse , nothing appearing but the blackness of darkness , and that which was worst of all many of gods witnesses seemed to be strangely despirited , whilest others truckl'd to the enemi●● yoak , suffering chapels to be erected for popery and cursed mass priests , and jesuites ; and that to● in many of the chief of our cities , nay , in famo●● london it self , and that in the very heart of it . o●● state seeming desperate and hopeless in the view 〈◊〉 all at home and abroad , many good men basely misled , joining in with them unawares , in carry●● on the design of this whore , in this her great 〈◊〉 last attempt , wherein she doubted not but to 〈◊〉 all the hereticks under her foot , and utterly to extirpate the protestant religion , such a death 〈◊〉 face of things never sure appeared , before this ho●● and power of darkness , and it was strangely pr●●ged , as many feared , by that lightening before 〈◊〉 in 1678. upon the discovery of the popish 〈◊〉 when our hopes were raised by that great zeal 〈◊〉 our brave english parliaments , against the pa●● and popish religion , most thinking at that 〈◊〉 our morning light appeared to break forth , & the ●●●terness of death was over , but lo what a sudden ch●●● did we see ? how was our light turned into dark●● and our joy to sorrow and lamentation , and 〈◊〉 ●oy and triumph attended our popish enemies ? what ●ingings of te deum at rome , and in all popish countreys , and sending gifts one to another , for joy that these witnesses of christ were overcome , and ●aid by the walls , and their testimony and spirits gone in this kingdom , which was always a terror to the popish church , together with that wonderful success they had about the same time over the protestants , & turks in hungary , that kingdom being restored to her too ? these things made her doubtless to say ●n her heart , i sit a queen , &c. but as god foretold , the ●eople of the nations , ( viz. ) the neighbouring nations would not see nor indure to see the dead bodies ●f gods witnesses , and people put into graves , 〈◊〉 for their eyes were upon us , before they appeared ) for our help , and the fear of them doubtless ●●id prevent under god our enemies , from attempting that which we may conclude they longed to be 〈◊〉 . the worthy gentleman i mentioned before , ●ells us that he was so much the more strengthned in ●is opinion in respect of the death and resurrection of the witnesses from a threefold testimony . the first is that of socrates , who in his ecclesiastical history , affirmed that such things did appear in ●●ch a year ( which he mentioned ) that gave him ●●use to conclude there to begin the epoch or beginning of the 1260 years of the witnesses prophesying in sackcloth , viz in the year 426 which brings ●●wn the said time of the slaying of the witnesses , ●●ft to the same year he speaks of , which if he was ●●ght , the witnesses must now be risen and upon ●●eir feet . the second was , mr. william alleine whose ●●count brings the great things down to the very ●●ne year . third , mr. bright-man , he says , also affirms that about the self same year antichrists kingdom should expire . and our author looking for these great revolutions just at that time , and now perceiving them ( to appearance ) come to pass , as he says , it may be easily supposed , could not but be filled with joy , besides intimates , he still continues in a hopefulness of expectation , that the present work will go on , & sol hope it is with us all , for that god who hath begun to work such a miraculous and blessed work w●●● perfect it , he that hath shewed us such things , w●●● yet shew us greater , and certainly the present work of god in this nation , is the admiration of all the nations round about , and strikes terror into the hearts of all the lords enemies ; and in particular makes the french king to have other thoughts , th● he had a few months ago , and we hope his time 〈◊〉 at hand to drink of the cup of divine vengeance . dr. goodwin speaking , p. 172. of the resurrecti●● of the witnesses , saith , that whereas through a forced consent and yielding , the popes power 〈◊〉 again been entertained by that tenth part of 〈◊〉 city for the killing the witnesses ; they now 〈◊〉 cast off that power , with a mighty commotion 〈◊〉 insurrection , and so proceed to ruin the oppo●●●● party unto the witnesses , who were the instruments of that former slaughter , of which p●●● the remnant unslain do , as men affrighted , g●● glory to god , and turn back again to embrace th● truth , and acknowledge god to be in these witnesses and in their cause . so that although this may and shall end in 〈◊〉 ruin of rome , ( which is the highest effect of 〈◊〉 fifth vial ) ( for this resurrection and ascen●●●● of the witnesses , are truly the preparation unto 〈◊〉 yet this other passage of the earth quake , &c. 〈◊〉 here is said to be the same hour with their rising , is rather to be understood of the means , or thing making way unto that their resurrection , so that this insurrection , or rising of the people in the tenth part of the city , ( which is meant by the earth quake ) is the preparation unto their resurrection , which ends in the ruin of rome , the scope of the holy ghost here , being to shew , what did properly and peculiarly concern the rising of the witnesses , as the means to it ; yet so as still this earth-quake here , and fall of the tenth part of the city , are reducible unto that fifth vial , as a degree unto it ; and so that fifth vial may also be ultimately intended in this passage , recorded of the witnesses rising , as the preparation unto it ; thus in the interpretation of the vials , i shewed that there may be many sprinklings of the same vial , both long before it come to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & vigour , & also after ; all which are , notwithstanding , to be reduced unto that vial of the kind whereof they are , or unto which they are either preparations or appendixes . 1. by the tenth part of the city , i understand as mr. brightman before me , some one tenth part of europe , which as it all once belonged to the jurisdiction of the city of rome , ( and is in this book called ten kingdoms ) so now again , upon the gentiles , or idolatrous papists , their recovering the outward court shall now at last , more or less come under the jurisdiction of that city , but especially , or at least this tenth part of it here intended , where most faithful witnesses shall be ●ound , and where most of them shall be triumphed over and slain , shall during these three years and a half , become a part of the city again ; and so is ●●lled a tenth part of the city ; city being put ●ere ( as it often is in this book ) for the extent of the jurisdiction of the city of rome , which had these ten european kingdoms by charter allotted unto it , chap. 17. and unto which these kingdoms are a second time to agree , to give up their power in one of which ten , or in the tenth part of the whole , the witnesses shall first begin to rise ; and therein shall this earth quake accompany their resurrection ; this tenth part of the city may perhaps be all one with that street of the city , mentioned v. 8. 2. by the earth-quake here which is said to be a great one , is meant , as still in this book it is , a great concussion or shaking , of states , poli●ique , 〈◊〉 ecclesiastical , for of either , or of both , it is used thus under the sixth seal , the great alteration wrought in the roman empire , when it turned from heathenism to christianity , brought abo●● by the power of constantine , with the depo●●●● those heathenish emperors , captains , and altering the face of the empires religion , is called 〈◊〉 earth-quake , chap. 6. so that the like mighty commotion , with an alteration of the face of things ( either civil or ecclesiastick ) shall fall out in a tenth part of the city , and shall accompany or usher 〈◊〉 this rising of the witnesses . 3. now by , and through this earth quakes falling thus out , in a tenth part of the city , this tenth part of it is so shaken that it falls ; that is , ceased to be a part of the city , or to belong unto its jurisdiction any longer ; or , which is all one , falls of ( as we say ) from being of the number of those th●● give their power to the beast , which if it prove 〈◊〉 be any of the protestant states , that should yet again ( as was said ) embrace the beasts power , and come under his jurisdiction , or in order to 〈◊〉 bringing in again of the popes power , should 〈◊〉 these witnesses , and so thereby become a part 〈◊〉 that city , and be reckoned pertaining unto its jurisdiction ; yet now revolting from under the power of this city , and recoiling again through this earth-quake , it may truly be said to fall ; namely , quâ urbis pars est , as it is a part of the city which it before was , but now ceaseth to be , it now utterly renouncing either to belong to its jurisdiction , or to be of its party any longer , and as earthquakes are from inward motions in the bowels of the earth , so this here may seem to rise from within that kingdom it self , whether thro' the supream magistrates beginning to hate the whore , as the promise is , chap. 17. or the peoples abominating the cruelty and contempt put upon the witnesses and their cause ; their consciences having been enlightned in the truth , while themselves were troden under as the outward court , by these gentiles , and so they come to shake off that yoke , and the witnesses having a spirit of life now come into them , these take heart , and join with them and their cause : whether ( i say ) through the working of either , or both of these , i cannot determine , but i think through both ; for the ruin of the city ( unto which this is at least the preparation ) is to be effected , through gods changing one of the ten kings hearts so to hate the whore , as to eat her flesh , and burn her with fire . chap. 17. and this voice speaking unto the witnesses out of heaven , mr. mede conjectures to be that supream authority , with which the people also shall joyn : for an earth-quake certainly notes out a commotion in the people and nations . thus far the doctor . now that which is said to be previous to the slaying of the witnesses , is the war which the beast would make against them when they were about finishing their testimony in sackcloath or in the end of the 1260. days or years , which plainly implys two things . first , that about that time ( as the doctor intimates ) the beast that rose out of the bottomless pi● , viz. the papal power , would recover strength again in this nation or that tenth part of the city called also a street where the witnesses should be ●●ain and lie dead . secondly , make war against them with all imaginable power , craft and policy that hell could afford , endeavouring utterly to root out gods faithful witnesses or protestant interest ; now have not we seen these things which the dr. hath upon this account writ ? is it not evident that things in england , have for many years last past been carryed on by the papal power , not only in the late kings reign , but also before ? have not we seen a strange spiritual war managed by popish councils , priests and jesuits , and had they not very far prevailed ? yea so far , as to the killing of gods witnesses , ( according to what the dr. saith is meant thereby ) how much different hath the late times of trouble been to former days ? what a base compliance with the antichristian party have we seen ? what a strange dispiriting of godly people , nay , and ministers too ? never sure such a civil death in every respect , hath been seen nor known before this hour . now as to the witnesses standing on their fee● , saith the dr. p. 170. first , as men erect , and taking heart , their cause being just , tho' before condemned . secondly , as ready to defend it , and as men able and resolved now to confront their enemies , which strikes a mighty dread into their guilty consciences ; great fear fell upon them that saw them , their hearts begin to sink and die , at the witnesses first beginning to live , and have not we seen somewhat much like this ? what a strange spirit do we see now , in all sorts of protestants against the whore or antichristian party , both here and in scotland also ? more especially , as touching the ascention of the witnesses , they shall hear a voice , come up hither , it certainly signifies some more glorious church state , and restoration of the primitive purity , that shall attend the saints and church of god , and when that comes to pass , may be such a measure of the spirit may be given , as to unite all faithful and godly protestants into one body and communion , and then the spouse or church of god will come forth out of the wilderness , as terrible as an army with banners , cant. 6. 4. chap. vii . shewing the judgment of divers learned me● upon the pouring out of the seven vials , particularly monsieur jurieu a late french writer ; as also dr. goodwin , mr. canne , &c. proving that none of the seven vials are yet poured out , and monsieur jurieu's arguments answered , &c. together with an answer to what he says of the slaying of the witnesses , and that by the street is not meant the kingdom of france . thus i have given you a brief account of the judgment and opinion of divers worthy and learned men concerning the ri●e and ruin of antichrist and mystery babylon ; together with the death ▪ resurrection and ascention of the two witnesses , which is left to you to receive or reject according to your own conceptions and understandings , according to the light and knowledge god hath given you of these great mysteries ; — there is one thing more i shall speak to , and a little further open , which is a matter of great importance to understand , in order to the finding out the final overthrow of the papal power and ruin of antichrist , which is that of the seven vials , and last plagues spoken of rev. 16. it seems not a little strange to me , to see how exceedingly the learned and most renowned expositors , differ about the time of the pouring out of the vials , some concluding they are all already poured forth , others that there are only the first three poured out , and some others affirm there is not one of them as yet poured forth , but do believe they shall all be poured out under the seventh trumpet , which contains the third wo , and will effect the utter overthrow of the beasts kingdom , and the setting up the kingdom of jesus christ , we shall therefore give you some brief hints of what most of our late interpreters have said , in respect of this matter ; & in order to the doing of this , it is not amiss to note unto you , the three several periods spoken of in the book of the revelations , which seems to me to be a key to open most of those deep mysteries contained in that wonderful prophecy . first , the seven seals . second , the seven trumpets . the third , the seven vials or seven last plagues . expositors generally all agree that the six first seals contained those judgments of god , executed upon the heathen or pagan emperours , which fell out and was wholly accomplished in the space of three hundred , or three hundred and ten years or thereabouts after christ , and so ( as some conceive ) brought in the first wo. the seventh seal ( according to the late famous peter jurieu , a french writer , and some others ) produced or brought in the seven trumpets , and brings the events even to the last judgments , the first trumpet not being sounded until the seventh seal was opened , so that these seven seals , as he observes , are like six branches , that shoot forth from the body of a tree , with a seventh great branch , which it self became a great arm , and shoots forth into seven other branches ( which are the seven trumpets ) . secondly , the six first trumpets contain the judgments of god upon the world under the arian apostate persecuters , and the bringing in the antichristian state , i. e. the beast or man of sin , and mystery babylon , with the mahometan monarchy , together with the death or slaying of the witnesses of christ , which lasteth for a long series of time , at least as some conceive 1300 and odd years and compleats the second wo. thirdly , the seventh trumpet , some wise and understanding men of late do conclude , produces the seven vials and seven last plagues , which they do not think any of them as yet are poured forth , but will gradually effect the utter overthrow of the papal church containing the intire judgments or wrath of god upon the beast and babylon , and therefore called the seven last plagues , and so let in the third wo. upon the antichristian world , and brings in the glory of the latter day or kingdom of christ ; if this may be admitted , we may very well say that the seven seals contained in them the whole events of things from the time that st. john received his revelation to the end of all gods mysteries there spoken of ; but then you must observe the rule we have noted , and this seems to me the clearest and best exposition , i can arrive to the knowledge of , who have laboured , according to that light and understanding god hath given me , to find out the mysteries contained in this book , for near 30 years last past , though i dare not be positive that none of the vials are yet poured out knowing what has been said by our able expositers to the contrary ; some of which i shall here mention , and their arguments upon which they build their conceptions ; amongst those that say the three first vials are poured forth , are these following . first , mr. joseph mede , dr. more , du moulin , mr. durham , de launay , dr. goodwin and many others ; the first vial , they say , was poured forth by the faithful ministers of christ , at the first reformation before luthers time , and that grievous sore that fell upon the antichristian state , was the discovery of the abominable idolatry of the romish clergy ; together with that hatred of them , for their odious & impure lives . the second vial some of them affirm , was poured forth by the preaching of luther , and those worthy witnesses of christ in his days . the third vial was poured forth , according to their judgments , by other worthy ministers signified by the third angel , who rose up in the church after luthers time , who in some things had more light ; and partly also by laws made against popery in the days of queen elizabeth , &c. mr. mede and dr. more seem to agree in this , as likewise do our late annotators , read them on rev. 16. the fourth vial , they , as well as dr. goodwin , seem to hint we are under , which is said to be poured forth upon the sun , which the dr. concludes p. 99. to mean either the emperor , or king of spain , or both , they being of the same house of austria , mr. parkins long before hinted that by the sun , did mean some protestant prince in germany who should have some of this vial poured forth upon him by the popish party , but being provoked thereby afterwards he should rise again , and like the sun scorch them with his heat , but the dr. rather inclines to mr. mede and dr. more . but to proceed , our late french author peter jurieu , positively affirms that six of the vials are already poured forth , and that we are under the seventh , which will effect the final ruin of the papistry or church of rome , ( if i mistake him not ) one reason why he doth thus believe , is because the vials signifie seven periods of time , which ought to be distinguisht one from another , 2 part p. 68 , 69. as the seven seals and seven trumpets did signify , seven periods , which succeeded one another ; and he concludes that the periods described by every vial , are each of them more than one age , so that , saith he , if there is but two or three of them yet to be poured out , we shall have four or five hundred years to come , before antichrists kingdom comes to an end , which i do not find him to give any convincing demonstration to make appear , tho' i cannot but say he seems to be a person of good understanding in many respects , touching these great mysteries , contained in the book of the apocalypse moreover he distinguishes between the vials and plagues , viz. saying the vial signifies the period of time , the plague signifying the judgment of god , which falls out during the period , which if it be granted , yet why must every period contain a 100 years , or at least ( as he intimates ) 50 years , or 70 ? the first plague of the 7. he fixes to the 10 century , in respect of the dismal corruption of the popedom in that age , p. 79. the first vial was poured out , saith he , upon the earth , i. e. upon the whole globe , for earth contains both dry and moist ; the corruption of manners was spread over the head and the members , over the whole papal seat , and all its subjects , but , saith he , the second vial is poured out only upon the waters , the sea and rivers , i. e. upon the people of the antichristian empire , or upon the different nations , tribes and languages , — the waters of the sea were turned into blood , and every living soul died . what more native and lively representation , saith he , could have been made of the rage of the croisades ? in all languages and in all sorts of stile , a sea of blood , rivers of blood , streams of blood , signify a very great slaughter . now the proper character of the croisades is slaughter , murther , which falls not upon the head of the antichristian empire , but upon the people , all was turned into blood. never was there such a prodigious effusion of blood in the sea , i. e. among the peoples , in the first croisade , there died more than 2 millions of men in 3 or 4 years ; 't is evident that god did lead these wretched creatures as it were to the shambles , that they should find the punishment of their crimes : he took so great a quantity of blood , that he might cure the ulcers of christendom , for that he might purge it of that vast rabble , he permitted the devil to inspire them , either with such sottish superstition , or an extravagant ambition , that they must go and deliver the holy-land , or go and conquer kingdoms in the east , this plague lighted only on the sea , not at all on the dry land , upon the subjects of the popedom , not at all upon the popes . on the contrary , the popes improve that evasion to greaten their power , to plunder whole countreys , to make generals of armies , to act as soveraign monarchs , and to lay a heavyer yoke upon kings , whom they ordered to march , and sent them as their slaves into the east , and during their absence plundered their kingdoms . we must not , saith he , imagine that all the plagues laid down by st. john , must tend to the ruin of the see of rome , or to the diminution of its power ; for some are to light upon the head of that empire , to crush it , others upon the people to punish them , because they worship the beast , the plague of blood and slaughter is for the people . this plague of croisades , saith he , is divided into two plagues , because of its long duration , for it lasted 200 years , from the end of the eleventh age , until the end of the thirteenth , this he judges the time of the 2d . vial and plague . the third vial or plague , fell upon the rivers or lesser waters , which he fixes upon some particular nations , as of france under the conduct of st. lewis . the fourth vial poured out on the sun , 't is known and confessed saith he , of all who know any thing of prophecies , dreams and visions , that the heavens , the sun , the constellations , and the stars , are emblems of dignity and grandeur on earth , &c. the sun does always signify the soveraign , the stars inferiors magistrates , and so by the sun under the 6th seal , 't is always understood the fall of the pagan empire ; that the antichristian kingdom is treated of here saith he , is generally agreed to : therefore it cannot be doubted that the sun is the soveraign of this kingdom . and he fixes upon the increase of antichrists authority and power , in the thirteenth and fourteenth centuries to be meant hereby , when the sun by his excessive & scorching heat , i. e. the pope by his usurpt authority tyrannized over kings and emperors , p. 89. deposing , and taking away their crowns , &c. the fifth vial and plague poured on the feat of the beast , he affirms with other writers to mean the city of rome ; and when was it that this vial of gods wrath fell upon the seat of the beast , i. e. rome ? it was , saith he , when rome lost its sun ( which is spoken of in the foregoing plague ) i. e. the pope , the papal court , that like a gulf or whirl-pool , drew to it all the riches of the kingdoms of europe . in the year 1305. clement the v. left rome to go to avignon , the city that was mistress of the world then became desolate , — when its masters kept their seat at avignon , p. 94. the sixth vial and plague he affirms are the turks who pass over the bosphorus and invade the greek and latin empires ; at this i can't a little wonder , because most expositors conclude , and i think with good reason , that the rise and increase of the turkish monarchy began under the sixth trumpet , and not only so , but because 't is said the angel poured forth his vial upon the great river euphrates , and ( mark ) the water thereof was dryed up , &c. which seems to intimate the decay and wasting of the turkish power , and not the increase of it , but he would have us understand the kings of the east , to mean the turks , and not euphrates , p. 200 , 201. the time that this vial was a pouring forth , he says , was about 125 or 130 years , viz. from 1390. until 1526. by this he must believe the battel of arma-geddon is long since past , which he runs into a mystery by shewing that arma-geddon signifies a cutting off by a curse or excommunication , which he applys to the orders , laws and false oracles of the popedom and the antichristian head , — there is , saith he , 't is known , a curse and a arma-geddon at the end of every canon . the seventh vial and plague he affirms was by the preaching of luther , and other reformers by which the latin church was divided into three parts , papists , lutherans and reformed , i suppose he means the calvinists ; the voices , and thunders , and lightnings , that are said to be under the seventh vial , mean , he says , the voices of preachers , who labour'd in the reforming the church , page 217. the great city he affirms is the antichristian kingdom , and this city under the pouring forth of the seventh vial , is said to be divided into three parts , this , he says , is exactly come to pass , i. e. one part remained with antichrist , one part did separate from him , under the name of the ausburge confession a third part did separate under the confession of those who are barely stiled the reformed ; sweden , denmark , and a great part of germany , make the second part , england , and the united provinces , the reformed part of france , and part of germany , make the third part ; these , saith he are the three grand parts , that divide the western church which is the great city . let this be attentively minded , saith he , for i affirm that this passage does as it were speak with a tongue , & is able alone to convince , that our systeme of the seven plagues is most undoubted truth ; this division of the great city into three parts , so clearly points out the three communions of the latin church , that to deny it can proceed only from unreasonable passion , and opinionativeness . and if we have hit upon the truth in this point , we have done so in all ; for if this character of the seventh plague is true , and is already accomplisht , all other plagues are also accomplisht ; and if they are accomplished , i do boldly affirm they cannot be applied to any other effects than those to which we have applied them . he further shews that england cannot make a fourth part , because in doctrine she agrees with other reformed communions , in which she differs from the lutherans , — p. 220. who refuse such communion , &c. thus ( saith he ) in truth there are but three grand parts , into which the latin church is divided , i. e. papists , lutherans and calvinists — and this division is not her utter ruin , but after she is thus divided , god will prepare to give her the last cup of his wrath which signifies , that the division of the latin church into three parts must continue until the compleat ruin of popery . this is the seventh and last vial-glass , which , thanks be to god , will in a little time be run out , now we have that we seek , namely , an evidence that the antichristian kingdom is near at an end . we need not longer wait for the accomplishment , either of all the 7 plagues ( as some of our interpreters say ) or of some of the 7 plagues as others say — it is done , all is accomplisht , we are at the end of the seventh period . first , that in the whole explication of this 16th . chapter , there is not the least forced application ; the emblems which the prophet makes use , do exactly resemble the events set down in history . second , that in the application of these seven plagues unto the events , every thing does hang together , no part of this system contradicts another ; this being supposed , i do intreat them to consider , if chance may hit right in some points , but never does so in all , i say again , that we are at the end of the seventh period ; for it ought to be well observed , that there is not one vial , which is distinct and separated from others , lasted 200 years , — this hath already lasted 170 years , it cannot last much longer , 't is true , the papal authority whose beams so scorched men under the fourth vial , lasted above 200 years , but this was because it was inlayed or jointed in those that preceded , and those that followed . and its particular strict period must be reckon'd to be only 108 years , which begun at the year 1270 , when the croisades ended , and continued until the grand schism , which happened in the year 1378. for then began the diminishing of the papal authority , and the darkning of the kingdom of the beast . the seventh vial hath lasted already longer than any of the rest , and 't is probable , that it must last about 200 years , which none of the others hath done , but we shall see the reason of this , when we shew that this seventh period , is it self divided into three periods , i. e. the harvest , the vintage , and the time that is betwixt the harvest and the vintage , the harvest is already past , the time betwixt is almost expired , and we are approaching to the vintage , — p. 223 , 224. he then preceeds to explain what he understands by harvest and vintage ; which the ingenious reader may guess at , i thought good to cite thus much of this author for their sakes , who have not his book , it being grown scarce , and also because he is so much cryed up ; and lastly because , what he speaks concerning the vials seems new , nor shall i passover this mans sentiments about the vials , without some modest reflections , tho' he seems to write with great confidence , in which he differs from most worthy men before him . — 1. it may be doubted whether he is in the right or no , in my judgment , about the 7 vials , because it appears to me very clear , that the angels that are said to pour them out , are brought forth under the seventh trumpet , to which i find some worthy men agree ; which if this be granted , he is mistaken . 2. because the angels that pour them forth , are said to come out of the temple , clothed in pure and white linen , and have their breasts girded with golden girdles , rev. 15. 6. which signifies doubtless a more perfect and pure state of the church than was in any of those centurys he mentioneth , when divers of those vials , he says , were poured cut , for till near the time of the coming forth of the seventh trumpet , the saints and people of god are called witnesses clothed in sack-cloth , mourning as it were for the loss of the visibility , and glory of the gospel church state , according to the apostolical constitution ; and are represented as a few or small number of scattered christians , but under the latter part of the 6. trumpet , the tabernacle of the testimony in heaven was opened , rev. 15. 4. signifying ( as i conceive ) the restoration of the church to its former glory and purity in a great measure , and that the witnesses had put off their sack-cloth , being gloriously and differently clothed , which will not be perfected till the ascention of the witnesses which will be about the beginning of the seventh trumpet , for the text says , when that begins to be sounded the kingdoms of this world become the kingdom of our lord and his christ , rev. 11. 15. 3. it should seem strange that all the vials , ( that contain in them the whole of the seven last plagues to the utter overthrow of the beasts kingdom , ) should be already poured out ( save the remaining part of the seventh ) and yet so little be done comparatively to the ruin of the whore or papistry , or that the 6. first vials should be so long a time a pouring forth , and so little effected for the ruin of antichrists kingdom , and so much should be expected to be done in so short a time ( as this french writer says ) by the remaining part of the seventh . 4. and why he should suppose if 2 or 3 of the vials should not be yet poured out , that the whore and beasts kingdom , must continue still at least 200 years , i know not , for if we should conclude with some worthy men , that none of the vials should be poured forth to this day , yet why may not the ruin of the papal power , or end of the beasts kingdom be near , for tho' it be granted they may have their distinct periods , yet they may be very short , since god positively intimates his judgments , for the ruin and downfal of babylon shall be swift and on a sudden , and as it were in one hour , which certainly signifies but a very short time ; besides , he strangely confounds and mixeth the vials with some of the trumpets which i can't see any ground to believe , considering the method god uses in this book . — moreover at the resurrection or at the ascention of the witnesses , which finishes the second wo , & brings the period of the 6. trumpet , then the tenth part of the city falls & this is all of the fall and ruin of the great whore or great city , we read of , till the seventh trumpet begins ' to sound . and to conclude with this , i shall say with what our late annotators intimate on rev. 11. 15. it seems that the seven seals , the seven trumpets , and the seven vials , are all mentioned , in the same form of speech , and therefore the seven vials are not to be divided , some to one trumpet ▪ some to another . 2. because the seventh trumpet , & 7 vials are one & the same thing , nothing being revealed under the seven vials , which doth not belong to the seventh trumpet ; they agree in their titles of woes , in the nature of the revelations , in their objects , both the one & in the other , declaring the ruin of antichrist ; both of them are mentioned as the last plagues to come upon the world before the last day . 3. all the vials are of the same nature , declaring but the judgments by which god setting up the kingdom of jesus christ would ruin antichrist , they differ in the degrees . 4. the seventh trumpet cannot declare the ruin of antichrist unless the seven vials be poured out under it , for they shew the means by which he must be destroyed ; and so bring in the third wo. 5. the seventh trumpet sounded immediately upon the slaying and resurrection of the witnesses , and contemporizeth with the whole course of their renewed liberty , and therefore the period by it must be before the fall of the antichristian kingdom , declared by the sixth vial. 6. the seventh trumpet sounded immediately after the expiration of the 1260 days , before the end of which , i see no ground to conclude any of the 7 vials were to be poured out . now those who think that divers of the vials were poured out ( as he observes ) or shall be poured out before the sounding of the seventh trumpet say , that the beasts kingdom beginning to fall under the sixth trumpet , several of the vials , declaring the degrees of his falling must belong to that ; in answer to which we say , it appeareth by all we have in this chap. rev. 11. 15. that antichrists kingdom was in a great measure weakned under the sixth trumpet , particularly from v. 11. to 13. and tho this we grant , yet they are but some previous preparations to the final ruin of antichrist , during the period of the sixth trumpet ; but the seven vials signify the surther progress and perfection of his ruin , which falls under the seventh trumpet ; this being premised we proceed with the text ; it is , saith he , doubted whether these words , are become the kingdom of the lord and his christ , v. 15 be to be understood as being actually so , or now beginning so to be ; those who make the sense that they now actually were so , must understand the time to be the last days , or near the coming of christ , — but i rather take the words thus , i. e. are beginning to become the kingdom of our lord , or shall shortly be so ; and if none of the seven vials are yet poured out , but do all belong to the seventh trumpet , then when that begins to sound , the little stone cut out of the mountain without hands , spoken of by daniel , shall begin to smite the image upon its feet , and antichrist from that time shall reign no more , but gradually fall and be broken to pieces , and the lords people take the kingdom , and bear the only rule in the earth but the beginning of this glorious kingdom state will be small , and hardly discerned , as it is signified by the little stone , and by other passages and places of scripture . just as i had writ this , i met with a book that mr. canne had wrote some years ago , in which he gives very great arguments to prove none of the vials are as yet poured out , notwithstanding what our french author has with much confidence asserted ; some of the reasons mr. canne gives to prove that none of the vials are as yet poured out , i shall give you , being sorry i saw not the book sooner , and that i am limited to a number of sheets , else you should have had more of him ; his first reason is taken from what mr. tilling hast and divers other learned men affirm concerning rev. 14. 1. viz. that they are gentile saints , who stand upon mount sion with the lamb , and is to come to pass after the rising of witnesses , this being so saith he , ( and that is indeed so , he further saith he could give many reasons ) then there is little reason to carry the beginning of the seven vials any higher , for tho' it be the opinion of learned and godly men , that some of the vials are poured out , yet so that they hold likewise that the 14440 have already stood with the lamb on mount sion , and there is reason and weight in it , that where we ●●gin the time of the 14440. &c. that there we also take the beginning of the vials . and the order of the matter seems to make this clear ; the holy ghost having chap. 14. spoken of the harvest and vintage , that is , what sore plagues the lord brings ( first and last ) upon babylon and the followers of the beast , comes presently in ch . 15 , and 16. to shew how and by what means , the earth shall be reaped , and the clusters gathered , and cast into the great wine-press of gods wrath , namely , seven angels shall come out of the temple , having the seven last plagues . — so then , to take the 14440. to be after the witnesses are risen , and to begin the pouring forth of the vials before they are risen , in my understanding , is very improper to the scope and drift of the prophesy , and crosseth that excellent order which the spirit seems to observe . 2. i do not conceive how the pouring out of the plagues , and vials full of divine wrath in any good sense , and according to scripture use , may be applyed to , and understood of the preaching of the glad tidings of the gospel ; truly i think , that the publishing of the sweet and most precious soul-saving truths of jesus , all the time of the beasts reign , even 42 months or 1260 years , is in another way , and by other words expressed , and not by the vials full of wrath ; see rev. 10. 9 , 10 , 11. and therefore by the seven last plagues filled up with the wrath of god , rev. 15. 1. i understand real and proper plagues , and not the preaching of the gospel , either by grosthead , wickliff , luther , calvin , &c. but rather such temporal plagues as shall be poured out upon wicked men for despising and persecuting the truth ; in her was found the blood of the prophets and saints , rev. 18. 24. it is not said that the effects of the vials shall be wrath , or turn to wrath , for in the it is filled up the wrath of god. 3. suppose it be granted there is a vial of wrath poured out ( which to me sounds harshly ) and that wickliff , huss , jeremy , luther , &c. were the angels , the question then is , who before them poured out their vials upon the earth ; for it is said these seven angels had the 7 last plagues , signifying , that there were plagues before , altho for time , persons , matter , and manner of proceeding , and other circumstances , unlike . 4. i have ( saith he ) not seen any reason why so much time is allowed between the first and second vials : some allow 100 years , others 200 , and some more , namely , from the pouring out of the first vial , to the beginning of the second , and to all the rest not half the time . if those vials and last plagues have an allusion to the plagues of egypt , ( as it is generally held ) then it is probable , when there is once a beginning , they will suddenly all be poured out . some have observed from history in exodus , that within the space of 30 days the ten plagues fell upon the egyptians ; now if ( in the antitype ) we reckon a day for a year ( as it is often in prophetical types ) then the seven last plagues will be finished in thirty years when begun ; neither is it to be doubted , but a short work will the lord make upon the earth , rom. 9. 28. when those vials begin to be poured out upon the earth , wherefore is babylon's fall set forth under the sign of a great milstone cast into the sea by a mighty angel , not only to denote her irrecoverable desolation , but also what speedy and quick dispatch the lord will make , when he calls his angels out of the temple , therefore shall her plagues come upon her in one day , rev. 18. 8. in one hour , v. 10 , 17 , 19. i● a moment , suddenly , isa. 47. 11. why 〈◊〉 ought not to conclude her plagues to intend ●ose 7 last plagues all of them as well as some of them , i know not , i desire this may be considered , hinted it before when i had not seen this worthy writer , for this french author makes babylon a ●elling many hundred years , which must doubtless be a grand mistake , these scriptures considered . he further confirms this reason and answers objections , which i have not room to insert . 5. i cannot conceive , saith he how any of those persons to whom the first , second and third angels are ordinarily applied , do fairly or fitly parallel and agree with what the scriptures hold forth ; certain it is , none of the angels came out of the temple , till john saw as it were a sea of glass mingled with fire , and them that had gotten the victory over the beast , and over his image , and over his mark , and over the number of his name , standing on the sea of glass , having the harps of god ; and they sing the song of moses the servant of god , and the song of the lamb , rev. 15. 1 , 2. all this well agrees with the description of the 14440. rev. 14. 1 , 2. but to carry these things to grostead , armachan , wickliff , luther , &c. if need were , i could shew by many reasons of the improbability of it ; for tho' many of gods people formerly received not the mark of the beast , nor his name , yet to say any of them during the 42 months got the victory over the beast , or over his image , and number of his name , i cannot assent unto , neither do i think their opinion is well bottomed who hold this victory over the beast , and singing the song of moses , and the song of the lamb to be before the rising of the witnesses , which is the time of their prophesying in sackcloth , and whilst the woman is in the wilderness . — 't is strange indeed to think the witnesses wearing sackcloth , or in a mourning condition , can be said to sing the song of moses , as having got victory over their enemies , and yet overcome by their enemies for the song of moses , 't is well known to be that i● exodus 15. thou hast overcome the horse and his r●der , &c. again , ( saith he by way of question , p. 16. why should the song of moses , rev. 15 &c b● carried up to the times before the rising of the witnesses and the new song rev. 14. 3. brought down many hundred years after this , seems to be against the order of the prophesie . ( 2. ) the matter of the song , if rightly understood , is not suitable to any time in which the beasts reigned ; neither , lastly , can it be shewed — that ever the church of the saints , have had any occasion through any deliverance or victory to sing the song of moses , &c. i am of the same opinion , unless it be in these and the approaching days . 6. that none of the seven last plagues or vials are yet poured out , nor will be till after the rising of the witnesses , ( does appear ) for this reason , viz. because none of the seven angels come forth with their golden vials , until the tabernacle of the testimony is opened in heaven , rev. 15. 5. but that part of the tabernacle of the testimony is to be shut all the time of the witnesses prophesying in sackcloth may be gathered from rev. 11. 1. with v. 19. hence this argument might be framed , viz. no angel is to come forth with his golden vial , till the tabernacle of the testimony in heaven is opened . but the tabernacle of the testimony is not to be opened till after the rising of the witnesses . therefore no angel with his golden vial is come forth till after the rising of the witnesses . the proof of this argument are the scriptures before , viz. rev. 15. 5. cap. 11. v. 1 , 19. now if any do think that the four last angels shall come forth from the temple opened in heaven , and not the first three such an opinion is against the text expresly , 〈…〉 saith the seven angels come out of the temple , verse 6. neither do i know any ground they have , who think that the angels pouring out the four last vials shall have more light , zeal , faith , holiness , &c. than the former three had — but certainly there is a vast difference between the state of the church now , and that when they say the first vial was poured out , nay , and the second or third too , and none can doubt but the opening of the tabernacle of the testimony in heaven points to some greater church glory that shall be then , or a different state of the church than ever was before under the beasts reign . 7. neither do i ( saith he ) think , that the effects of any of the vials ( which some suppose are poured out ) make good what is said , rev. 15. 4. for thy judgments are made manifest , which holds forth to me much more than what followed the preaching of grostead , wickliff , huss , luther , melancthon , &c. or the switzers wars , or of that of the parliament in england , for gods judgments , notwithstanding what hath been yet done , remain still more dark , doubtful and disputable , especially to the world , than shall be under the effects of the vials . for the followers of the beast , as the egyptians under their plagues , tho' they are hardened and repent not , but blaspheme the god of heaven , not giving glory to him , shall notwithstanding see the hand of god lifted up , and be ashamed for their envy at his people , isa. 26. 11. so manifest at that time shall his judgments be , but hitherto no such things have appeared , notwithstanding all the judgments of god upon them , so dark and hidden , not manifested , have the actings of god been to his enemies , nay , and not clear or plainly manifested to his own people neither , as it appears by their different apprehensions and opinions about what hath been past , until these very days . and hence it is also that mystery babylon ever , un●il of late ( if not still ) said in her heart , i sit a queen , and am no widdow , and shall see no sorrow , rev. 18. 7. nay , and also 't is from hence that the antichristian party in their writings and ordinary discourse do stifly maintain , that gods judgments have been and still are as much manifested upon the witnesses , i. e. the hereticks , as she calls protestants , and all such who oppose them , as those of their church , viz. the papists , however let the judgments of god be hid or made manifest to them , certainly the vengeances shall clearly be seen and known to the godly , when the vials of his wrath come upon the great whore , or when the hour of her judgments shall come , they shall see it , rejoyce , and all iniquity shall stop her mouth , psal. 107. 42. 8. 't is evident the witnesses do not put off their sack-cloth till they have finished their testimony which will not be until the end of the 42 months of the beasts reign and tyranny ; but saith he , these angels which pour out the seven last plagues or vials of gods wrath , have put off their sack-cloth , and are clothed in pure white linnen , and are said to have golden girdles ; from hence it must needs follow , as he observes , that none of the saints of god , in the time of the sack-cloth state , during the 42 months can be meant by any of these seven angels , neither waldo , wickliff , luther , &c. for what is meant , saith he , by being clothed in white linnen ? the scriptures shew it was an ensign of honour , which great persons used to wear , their condition and state being changed , gen. 41. 42. est. 8. 15. pro. 31. 22. ezek. 16. 10. psal. 30. 11. the truth is , if we take not heed to distinguish between the sack-cloth time of mourning saints , and the time in which they are clothed with white linnen , & having golden girdles that is , raised out of the dust and set with princes , even with the princes of his people , psal. 113. 7 , 8. but confound these times , which ought to be kept distinct and apart , we shall want that excellent light to bring things to their proper places . i would to god our french-man and others would consider this ; for i find those that affirm luther , mclancton , &c. to be one or more of those angels , that poured out one or two of the vials , do hold that the witnesses had put off their sack-cloth , the time of the 1260 days being expired , &c. but jurieu denies this with many others , and yet says all the seven angels have already come and poured out their vials , and yet in their sack cloth state ; but i can see no reason to believe he speaks right . 9. ( saith mr. canne ) if what is spoken , rev. 18. 21. of the mighty angels taking up a great milstone , and casting it into the sea , saying , thus with violence shall that great city babylon be thrown down , and shall be found no more at all , belongs to the vials ( as it seems most evident ) then what is attributed to grostead , wickliff , luther . &c. is far from the works of the angels , which shall pour forth the 7 last plagues ; thus shall babylon be thrown drown , &c. a milstone rises no more , &c. thus , that is , when any of the 7 angels pour out their vials , the work shall prosper in their hands , and not be hindered nor retarded by any power whatsoever . but hither by whatsoever hath been done us , yet upon babylon she hath not so fallen , — but one while she seems to sink , and then rises again , many judgments have been poured out upon babylon , no doubt of that , nay , and some too soon after she got up , but doubtless none of the seven last judgments hath she felt to this day , every vial shall effectually do its work , where , or on whom it is poured out , it being full of the divine wrath of god. 10. according to this notion that some of the vials are poured out , he observes all the vials may be poured out , and but a little may be done , for 〈◊〉 three or four have been poured out , and no more ●ffected ; for the tyranny and idolatry supprest by ●hem , did soon rise and spread it self again in the ●ame places . and if so , why may not after all the vials are ●oured out , the enemy rally or rise again , or the ●nterest of christ be suppressed , after the pouring ●orth of the last vials , as it has been after the pour●ng out of the former . besides , how can we think the harvest of the earth , can be said to be ripe before the set time is come that god hath appointed for its cutting down , which is 42 months or 1260. years ? the sin of the amorite was not fully ripe ; or that harvest fit for cutting down till the 400 years were expired , gen. 15. 13. and yet shall babylon be ripe , and the harvest of wrath come so long before the set or appointed time of harvest ? this is a paradox . jurieu saith p. 79. the first vial and plague , where ( sa● i ) begins the harvest , was in the tenth century which is 600 years ago , and above so many years before the set time of harvest ; for that was before or about the time the beast was in the height of his glory he seems to assert the harvest came soon after the seed time ; ( tho' 't is true he fixes it on the last age ) this cannot be thought , we must sure make the first vials the time of the harvest , and the latter the time of the vintage ; let this be considered , certainly none of of the former judgments on babylon belongs to the seven last plagues , for the dominion of the beast was not then ripe , nor the harvest come , but now 't is near , wo unto the earth and earthly men , the gross body of the antichristian professors , for they must have the dregs of this first vial , 't is poured out upon the earth , those that partake with her in her sins must receive of her plagues ; many will be found in her , who little think of it . but again if the vials be poured forth by the witnesses preaching the gospel in the time of the beasts reign and tyranny , why do they begin the vials , no sooner ? for there were faithful preachers who bore their testimony against the beast from his first rise , and so downward all along , and it had much like effects with waldo's , luthers , preachings , &c. to conclude with what mr. canne hath said upon this account , it doth appear to me that he is right in respect of the seven vials , not being yet poured out , because the temple is said to be filled with smoak from the glory of god , and no man could enter in , until the seven plagues of the seven angels were fulfilled , rev. 15. 8. if by the temple being filled with smoak from the glory of god , &c. the spirit alludes to the history of the tabernacle , and history of the dedication of the temple , which was filled with the cloud of the glory of god ( as most agree to , ) then here is signified a most glorious pouring forth of the holy spirit upon the angels , who pour out the vials , — and that they must tarry in the temple ( as the disciples were to do at jerusalem ) until endued with power from on high , luk. 24. 59. and this may be expected at the ascention of the witnesses and not before , for as yet , we see not such a spirit given from the glory of god , and from his power , nor may we expect it until then , that the church cometh out of the wilderness as clear as the sun , and as terrible as an army with banrers . cant. 6. 4. and like pillars of smoak perfumed with myrrh and frankincese , cart. 3. 6. 7. the judgment of the 7 last plagues for the ruin of the enemy , will be the time of glory and salvation of the church , and by the 14440 on mount sion with harps , &c. singing the song of moses , &c. are held forth ( i am perswaded ) the ministrations of the saints under the seven angels , with the seven vials or seven last plagues , which days we hope are now even upon us , or very near ; and that we might let in what light worthy men of different opinions have helpt us to , about the slaying and resurrection of the witnesses , we shall give you a brief account of what jurieu our french author saith of them ; see p. 241. &c. these words , when they shall have finisht their testimony , must ( saith he ) not be understood as if the holy ghost would say , when the 1260 years shall be finisht , for after the 1260 years are run out there can be no persecution , seeing the beast shall have lost his power ; so that this persecution must begin and end within the 1260 years , but yet at the end of them , 't is the ordinary custom , not only of scripture , but of all men to say , that something comes to pass when this or that is finisht , because it happens when that thing is finished , and very near its end , this is therefore the last persecution of antichrist against the church ; this persecution hath its characters . — 1. 't is compared to a war ; the beast that comes up out of the bottomless pit , shall make war against them . 2. this war of persecution must end in a victory over the two witnesses , and shall overcome them ; mark , god does not reckon the death and martyrdom , which the faithful suffered for the truth , as a victory that the devil gains over them , ( a very good note ) for 't is said , they , i. e. the saints and martyrs of jesus overcome them , i. e. the beast and his emissaries , and they loved not their lives unto the death , rev. 12. 11. he speaks of martyrs , when he saith , he that overcometh i will make to sit down on my throne , &c. so that when 't is said , that the beast shall overcome the witnesses , this signifies that he shall make them saint under their tryals , which thing ought to be well observed , that we discern the singular character of this present persecution that hath conquered and overcome above a million of souls , ( he means the late and present persecution in france . ) 3. this victory of the beast must prevail even to a total extinction of profession : there shall remain no more signs of outward life in the faithful , who shall stand for truth , * they shall lye on the ground as dead bodies . 4. this murther and effects of this persecution shall be done in the street of the great city . 5. the death of these witnesses must be 3 years and a half , denoting these 3 years and a half 6. during those 3 years and a half , the truth shall remain as it were dead , but notwithstanding , not buried : men shall not dare to make profession of it , notwithstanding it shall be visible the people who are neighbours of them , who shall have slain it , shall hinder it from perishing and putrefaction , — 7. at the end of 3 years and a half , the faithful who are oppressed and whose profession shall have been violently suppressed , shall rise again ; after that shall ascend to heaven , and shall be exalted , — 8. at the same time , and after the exaltation of the faithful , there shall be an earth quake , i. e. a great emotion and trouble in the world , and in antichrists kingdom . 9. in this emotion , a tenth part of the city shall fall , i. e. a tenth part of the antichristian kingdom , shall be taken away from it , and seven thousand men shall perish in this earth-quake , and be buried under the ruin of this city ; that this shall be brought about with some blood she● , tho' not considerable . — now when i search after the time , in which this persecution must happen , i cannot doubt but this is that in which we now are ; after this persecution shall be over , god will begin to strike those sore blows to destroy the antichristian kingdom which must be destroyed with in 25 or 30 years . that none may wonder , ( saith he ) that i speak so positively about a thing which seems to be as yet hid in futurity , i intreat all equitable minds to consider , that i have ( as i think ) with great evidence proved , 1. that the reign of the popedom must last 1260 years . 2. that these 1260 years began about 450. or 455. and consequently they must end about 1710. or 1715. this being so , we are but 25 or 30 years from the end of the popish kingdom . and if this be so , the present persecution must needs be the last , since there is no probability , that this present persecution being ended , the calm restored to the church should leave room for another . — for we must allow the space of at least 20 or 25 years , in which popery shall be attacqued and not be the aggressor and the persecutor . and certainly a shorter time cannot serve for the utter destruction of so vast a kingdom , for it shall not be destroyed in a way of violence , but in a way of perswasion . — yet he says ( it shall not be done without blood and slaughter ) i have , saith he , further proved that the fall of this popish babylonian monarchy is divided into two parts , viz. the harvest and the vintage ; that the harvest is the reformation of the last age , and the vintage is the reformation that must be made in this present age , &c. he then proceeds to shew his apprehensions that france must be that street of the great city in which the two witnesses should be slain and lye as dead , &c. p. 24● . the bodies of the two witnesses , saith he , shall lye in the street of the great city . 't is to be observed , that in the text 't is not in the streets , in the plural , but 't is in the street in the singular . and i cannot hinder my self from believing , that this hath a particular regard to france which at this day is certainly the most eminent countrey which belongs to the popish kingdom , her king is called the eldest son of the church the most christian king , i. e. the most popish according to the dialect of rome ; the kings of france have by their liberalities made the popes great at this day ; it is the most flourishing state of europe , it is in the middle of the popish empire , between spain , germany , england , exactly as a street or place of concourse is in the middle of a city ; 't is also four-square , as such a place or street of a great city , i. e. almost as long as broad , and i believe , saith he , that 't is particularly in france , that the witnesses must remain dead , i. e. that the profession of the true religion must be utterly abolisht , this is already done by the revocation of the edict of nantes , and by the enormous cruelties of the souldiers , — pag. 254. saith he we are in my opinion certainly in this persecution which must extinguish the true religion for three years and a half ; if we will reckon those 3 years & a half from the abrogating of the edict of nantes , in the month of october , 1685. the deliverance of the church will fall out in the year , 1689. and this is absolutely the conjecture of monsieur du moulin in his accomplishment of the prophesies , he hopes that the persecution of the church by the antichristian party shall cease in the year 1689 , but in p. 255. he seems to intimate he is not confident it will happen then ; one main reason i cite this french writer thus far , is to give you all his reasons why he judges france to be the street of the great city where the two witnesses shall be slain , &c. and to gratifie my reader , i shall also here add something out of clavis apocalyptica written many years ago by a famous german doctor who indeavours to make it appear that germany is meant by the street of the great city in which the two witnesses shall lye as dead ; but by the way 't is observable what he says , p. 46. concerning the 7 trumpets in the second period , saith he , from the three hundred ninety fifth , until the one thousand six hundred fifty fifth year of our lord , where the seventh seal is opened , and seven angels with seven trumpets declare to the roman empire by seven judgments its ruine , c. 8. which plagues have been fulfilled . — ( see he calls the trumpets plagues . ) the first by the invasions of barbarous nations , anno 395. v. 7. the second by the destruction of the city of rome which first happened by alaricus , anno 410. v. 8. the third by taking away imperial dignity in augustulus , anno 476. v. 10. the fourth by the abolition of all eminent publick charges at rome , anno 552. v. 12. the fifth by saracens as the first wo , c. 9. the sixth by the turks , chap. 9. v. 13. as the second wo. in the third period when the 1655. year doth begin the seventh angel doth sound , and withal the seventh judgment is executed upon the enemies of the church , with the third woe , whereby the mysteries of god are fulfilled — rev. 10. 7. now tho this great author was mistaken as all have been hitherto who have prefixt upon an exact time , and yet he may be right as to the seventh trumpet which , he says , brings in the last plagues , and the third and last woe . but to proceed , p. 69. the two witnesses shall be overcome and killed , saith he , that is , they shall be removed and thrust out of all ecclesiastical and political offices and imployments ; it appears he understood the death of the witnesses to be taken as we have hinted before , i. e. only a civil death , and so too do all expositors affirm that i can meet with , but now observe what street it is in his judgment they must lye as dead in , and that is , he saies , germany , p. 74. the tenth horn yet remains ; germany , or the german empire , — cannot be accounted , saith he , but one of the horns , — ( which we do not deny ) and a kingdom , saith he , by it self in the whole body of the fourth monarchy , this is the principal street in the great city , the principal horn of the beast , the principal kingdom in the fourth monarchy , whose head is represented by the city of rome , this german empire is called the street per excellentiam , — because it is the principal street in the empire — because , 1. 't is called the roman empire . 2. by reason it is as it were a figure and image of the old roman empire having seven heads , in regard of the seven princes electors , and ten provinces , in respect of the ten circles into which it is distributed . 3. it hath the pre-eminency above all other kings adhering to the papal state ; now , saith he , in this street we must seek the war , &c. he seems to say more for germany being the street , in my judgment , than jurieu for france to be it — but they that read our great writer dr. goodwin , will soon , i am persuaded , see more ground to believe that great britain is that very street of the great city in which the witnesses of christ were to be slain and lye dead , than any other , for , as my worthy friend before cited intimates , god values not nor accounts of people and nations from their greatness or external grandeur , but from their light , glory & excellency of their spirits , & purity ; now what nation or kingdom is so famous , or has been since the beginning of the reformation , or hath obtained so great light as this of great britain . it must be in one street of the great city doubtless , where the witnesses have finished their testimony , in which they were to be slain , and lye as dead ; and i question whether in any one kingdom of europe the faithful witnesses of christ may be said to have finished their testimony as here in this nation , for by finishing their testimony may be meant ( as some observe ) bearing witness to christ , not only in respect of every one of his offices , but also in all his ordinances . and that according to the primitive purity of them , which many think there has not been the like testimony upon this respect born any where else ; as also in respect of true church constitution and discipline , and to true magistracy and ministry , and to christ's absolute authority as king of saints , and king of nations , and born in such a publick manner as it has been here formerly and of late ; take the doctors words , p. 165. and if in this last combate the witnesses be singled out as one party , and by witnesses be meant only such faithful christians and professors as do , in respect of their godliness and sincerity , hold forth an eminent testimony and witness , above that which others of the croud of the common professors do , and so not men of learning , but of holiness and zeal , are they who are here said to be the real tormentors of these enemies : then surely in that part of the reformed churches , where such witnesses are chiefly found , who do continue eminently to hold forth such a kind of powerful testimony as holy men ( for this is a testimony of holiness , not of learning . ) — surely there especially will be the seat of this war , and the field where this combate is to be fought . now then look generally over ( almost ) all the reformed churches , and how few of such witnesses , with difference from the common croud , do appear amongst them ; the fire , the heat of those godly men , their first reformers ( which is the thing that should torment these enemies at last ) being gone , and the light only remaining , which gives but a faint , cold and dull testimony , and which these enemies do therefore despise . only in the witnesses of great britain , both the light and heat of religion have been kept up and increased ; and among them only hath the profession of the power of godliness been continued , with difference from the croud of common professors . ( and according to what appears in view ) more of such true witnesses now in these last days ( wherein this slaughter is to fall out ) are to be found in it , and belonging to it , than in all the reformed churches besides ; and that , according to the testimony which they of those churches ( who in these times of scattering have come hither for refuge ) have and do give ; and surely the place of this killing the witnesses , must be where most witnesses are . and so that , that kingdom may be designed more than any other ; as in which also more eminent are found of those last sorts of champions , for the beast who receive only the number of his name , who yet shall be the chief executioners of this last slaughter . — add unto this , this conjecture upon daniel 11. ult . which chapter from v. 36. hath graserus , and mr. mede in his discourse of daemons upon 1 tim. 4. 1. 2. applied unto the pope who is that king there mentioned . — now when he shall go forth in this last war in such fury and rage with a purpose utterly to destroy ; the main event and issue of that expedition of his is made to be this ; viz. that he shall plant the tabernacle of his palace between the seas in the glorious holy mountain : yet he shall come to his end , and none shall help him , dan. 11. ult . which the dr. says he fears that these british islands are here intended , in that they so eminently above all other places of the churches reformed , and with difference also from all others do stand between the seas , even wholly among seas ( penitus toto divisos orbe britannos , ) which islands likewise god hath made the eminent seat of the church in these latter days , and which he hath loved above all the inhabitants of jacob. and in that the angel there calls this mountain , in an high and transcendent phrase , yet of further difference , [ the mountain of delight of holiness ] or as junius turns it — [ the mountain of holy comeliness ] it seems in some way of peculiarity from others , even in that respect also , to note out a place , which for holiness should more eminently be gods delight , and comely in his eyes , where he should have a most holy people , and which he should make a land of uprightness , where his ma jesty and glory should more eminently shine ; which place notwithstanding , for the tryal of the witnesses in it , god shall again give up unto the power of antichrist , there to plant the tabernacle of his palace or throne , ( or his clergy , as graserus reads it ) even as a sign nebuchadhezzar did his throne at taph-hannes , when he had conquered egypt , as a sign of that his victory ; by the conquest of which kingdoms , and regaining them unto him , he shall seem so rooted in his ancient power , that in hope of all the rest , the whore shall fing , i am no widow ; and that just before her fall : yet this prevailing is but a preparation to antichrist's ruin : for is follows there in daniel yet he shall come to his end , and no●e shall help him ; which notes out as that this is to be done just before his end ; so also that that regaining his power should seem so to strengthen him , that he should be , as it were , out of the danger of ruin , and as for ever secure . but this his sudden victory is but as the planting of a tent or tabernacle in a field , not to stand past three years and a half , tho ▪ that party , and their abettors , do in their hopes think they build for eternity ; but it being of mans , not gods planting , it shall come to nothing . i cannot but conclude what this great man hath said , that great britain is more like to be that street of the great city in which the witnesses should be slain , rather than france or germany , or any other kingdom , and also am much persuaded the late times have accomplished what he so long ago foretold . methinks three years and a half sometimes since expired , looked just like the times he mentioneth ; had not the pope placed his tents here again , and hoped to have had a setled throne ? and hath not also here been a dreadful slaughter of the true witnesses of christ , as we before have hinted ? and doth there seem any ground to expect the like again ? so that either the time is past , or i hope the dr. was mistaken , if it be to come it will be the amazingest providence and revolution that ever was in the world ; i must conclude we are in a most happy hour , or else there is the most dismal hour near that ever the godly knew or saw since the reformation ; a little time will shew us more . i can't but expect the ascention of the witnesses to draw on apace , in which will first fall out that great earthquake wherein 7000 men of name will be slain , who were the chief instruments in bringing that death and dismal hour upon the witnesses of christ , which the dr. hath most excellently opened ; moreover there is one thing more he hath shewed his thoughts upon , that i am affected with , viz. concerning daniel's 1290 days and 1335 days or years , the first he says begun from julian's time , which he concluded ended at 1650 or 1656 , and that the other 45 years will bring in the kingdom of christ , which makes 1335 , and that will expire about 1695 or 1701 , between which time he prefixeth the death , resurrection and ascention of the witnesses and the earthquake , &c. we are no doubt coming towards the end of the wonders , and the vials of gods wrath will suddenly be poured forth upon the enemies of the church , neither can i think that jurieu is in the right , who thinks the papal power , &c. will fall without or with little blood , for although when the harvest is ripe there may not fall so many as at the time of the vintage , yet 't is said of men of name shall be slain seven thousand ; how many of other sorts who can tell ? besides , that is a certain number put for an uncertain ; but when the vintage time comes , the blood shall come out of the wine-press , even to the horse bridle , by which our expositors generally say is intended a wonderful slaughter , and under the second vial , which may take in the harvest hour . god gives them blood to drink , they being worthy of it , because they have shed the blood of the saints . babylon is to be rewarded as she hath rewarded the lord's people , and must drink double of the same cup she measured to them , and then what must she look for but blood , blood , blood with a witness , rev. 16. 5 , 6. rev. 18. 6. for what rivers of blood hath she caused to run down in every street or kingdom of this reat city . — there are two things more had i room i would speak to . 1. to shew how all our writers do agree that the rise of the beast was between the year 410 and 455 , but most fix upon 450 , or near that time , for then the ten horns appeared with crowns upon them , who are said to receive power as kings one hour with the beast , rev. 17. dr. goodwin saith , p. 63. that by the year 456 all the ten kings were up . brightman begins the beasts reign sooner by above 20 years ; jurieu saith , he began about the year 450 , and will end totally about 1710. the second thing is to have shewed the nature & glory of christs kingdom , which i judge will begin at the ascention of the witnesses , for then , as i conclude , the seventh trumpet begins to sound , and the first angel pours out his vial , 't is certain with the seventh trumpet , the glory of the latter days begin , and the little stone then will begin to smite , & will never cease till all the image power is broken in pieces , and the little stone becomes a great mountain , and fills the whole earth ; the saints must and shall take the kingdom , and the knowledge of the glory of the lord shall cover the earth as the waters cover the seas . — i am persuaded his present majesty is raised up to do great things for christ ; and tho' some may strive to obstruct the work of god , and uphold an interest for the beast , yet they shall be blasted in their designs , and come to shame and ruin in the end ; for god is risen up , and his enemies shall be scattered . an account of several strange prophesies . michael sa●divogius , in his treatise printed at cologn 1616. speaketh of a northern prince that shall arise of a warlike disposition , indued with excellent vertues which no monarch doth go beyond in victories or excell in humanity and piety , and then mercy and peace shall meet together , and peace and justice shall kiss each other , truth , ( saith he , ) shall rise out of the earth , and justice look down from heaven , there shall be one sheepfold and one shepherd , he positively intimates that he shall arrive to a universal dominion . another of a nameless author in a book printed , 1650 p. 9. sect. 14. i find these words speaking of the judgments of god upon europe , for neglecting the overthrow of antichrist , ruin of rome , and annihilation of the sodomitical order of the society of jesus and in the extirpation of all kingdoms , are free estates of papists , adhereing to them to make way for the lyon of the north to erect his fifth monarchy in the ashes of germany wherein shall be established the eternal felicity of the church , &c. these three are predictions said to be of above fifty years standing . the eagle droops , and moults his wings , and fewd shall grow twixt northern kings , holland is threatned , * spain shall pine , and blood shall swell the river rhine , when once the orange and the rose , unite , beware england's old foes , this done , no more shall monstrous pride triumphant over nations ride , the miter falls and scarce shall have , a mournful tear , or certain grave , the lillies now bewail the loss , and serve but to adorn the cross. the northern star at last appears , and an all conquering banner bears , howl , howl ye merchants , all your deeds , shall now receive their worthy meeds . the fourth translated out of french in the year , 1668. with headlong speed , that juncture doth advance , wherein the royal seat and state of france , the pope , priests , masses , images , saints shrines , and what with these against heavens will combines , by divine justice , shall to ruin fall , i much mistake ▪ or some angelical spirit these verses did suggest , whilst in the morning sleep i took my rest , i god to witness call , and●s heavenly hosts , i saw indeed , or at the least suppos'd , i saw an angel who did shew to me in a fair written table this same prophecy . the fifth is another transcribed by paraeus in his expositìon of the revelations . a prince shall rise out of the nation of the most illustrious son — having a long forehead , lofty eye-brows , long eyes , and an hau●● nose ▪ he shall draw together a great army ; and shall slay all those who fly from his face , and hide themselves in the mountains & caves , he shall be married to justice , as the bridegroom — he shall destroy and burn rome , and florence with fire ; he shal● put to death the highest prelates of the clergy , who have usurped peters seat , and many other things , he says , he shall do . predictions of mr. george withers . i shall not fail in 't which is to presage , that babylon shall fall in this our age , or set a lasting period to their hate , a bloodless massacre here is already , begun amongst us and it will be bloody , when you perceive admittance of those strangers , who first began our ●lagues , renew our dangers , and then they who suppose their persons free , will with the rest in equal perils be , for boundless lustings mischiefs will beget , which lies within the womb unheeded yet , where sin and death are twins conceived together , though born a little while before each other . another of mr. withers . there will to th ●art your hopes a new star blaze within the west , that shall the world amaze , and influences through the universe , so quickly and prodigiously disperse , that aided by concurrent constellations , it shall have some effects upon all nations , and cause such changes , as shall make a stand , in their attempts which they have now in hand . 60 grebner 69 banner is thus inscribed in that family ; in comitum imperii leones , cum principis gulielmi uraniae filio mauricio , faeli●i heroi socianti se alicui daniae de stirpe . 61. and subscribed thus , hoc vexillum de fratribus quod ; uraniae principis & eorum posteris illustrissimis intelligendum ; his words of them are these , leones nostri audaces in prima acie fremu●t , unde nobis potentia crescit , & gloria , & fama . i know not ( saith my author ) whether formerly the family of orange , did intermarry with any descendent from a daughter of denmark , as is here intimated , it is sufficiently known this princess was by her great grand mother queen anne of that family . and if the prince of orange as he here predicts , must lead the forlorn of the northern army , as he manifestly musters them with the auxiliaries of england , their growing estate and honour , must be by their aid ; and so shews who is to be the leadng monarch . this has been printed several years . nostradamus predicts , that rome shall be ruled by the britanish head , — that the new prince that joins the lower and northern countries of europe , shall be the instrument of loss to the church of rome . and that the bishop of rome , together with his clergy , except they shew themselves willing to be reformed : shall be made to spit blood when the rose shall flourish . — that of the trojan blood shall spring , a prince of a doughty dutch heart , who shall attain to so high a degree , that he shall chase far away the arabick or mahometan multitude , and likewise return to the church her ancient eminency and sincerity . i leave every man to his own liberty to judge of those predictions as he pleases , i always lookt upon such kind of prophesies as doubtful , and no certain conclusions to be drawn from them . a postscript , giving an account of the judgment of a late nameless french author , concerning the non-offusion of the seven vials , with his answer to mr. jurieu . just as i had quite finished this treatise , i met with a book lately writ by another worthy french minister , intituled , a new systeme of the apocalypse , who asserts the non-effusion of the vials , proving that none of the 7 vials or last plagues as yet are poured out , with an answer to mr. jurieu ; which author i am not a little affected with , and therefore have thought good to add some short hints of the most remarkable passages contained in it about our present controversie . first , of the harvest and vintage . the harvest , he says , signifies those initial judgments which were executed by means of the reformation begun in the last age by the ministry of luther , zuinglius , &c. p. 91. to which i cannot agree , because i judge the harvest is not ripe until the end of the 42 months , and signifies more and greater ruin to the beast and his kingdom , than was effected then , or till this time . 2. the vintage , he says , signifies a definitive judgment which shall ruin the papal empire , beyond recovery , and to begin at the beginning of the end of ●he 42 months , i conclude the harvest comes in at ●he beginning of the 7 vials , and the vintage at the ●●tter part of them . secondly , as to the opening of the temple , and of the smoke , & c. he says , the opening of the temple alludes to the church of the jews , which was shut up under ●haz , and opened under hezekiah . from hence he notes three things . ( 1. ) that the vials belong to this state of the church , wherein antichrist is made manifest , and wherein there shineth a measure of light in the church . ( 2. ) that the vials are all contained under the 7th trumpet . ( 3. ) the temple is not only here represented open in order to give passage to the 7 angels that pour out the vials , but to give way for all nations to enter in , according as it is said , v. 4. that all nations shall come and worship before god. the smoke that filled the temple answereth to the cloud that covered the tabernacle of moses , and the divine glory — the smoke was a symbol of gods gracious presences in the midst of israel — and so signifieth gods return to his temple , or the glory of the church ; — 't is added , no man was able to enter into the temple till the 7 plagues of the 7 angels were fulfilled , which inmateth that tho' the time of the destruction of the churches enemies draweth near , and the time wherein the gospel shall shine bright in the world , yet that the gospel will not be universally received till after the subversion of babylon , which will not be until the vials have been poured out ; — yet some are ready to think the fulfilling of the 7 plagues , &c. alludes to the fulfilling of the time of their first pouring out , and not till they are all poured out . of the 7 trumpets , 7 thunders , and 3 woes . as touching the 7 seals and 7 trumpets , he much agrees with our expositors , he concludes the first woe fell out under the 4th and 5th trumpets ; take his own words . st. john tells us , c. 8. 13. that he heard an angel flying through the midst of heaven , saying with a loud voice , woe , woe , woe to the inhabitants of the earth , by reason of the trumpets that are yet to sound . after the sounding of the 5th trumpet st. john adds , one woe is past , and behold there come two more hereafter . one of these two woes fell undoubtedly out under the 6th trumpet , under which mahometanism and the turkish army destroyed the whole east , and therefore the third woe must come to pass under the seventh and last trumpet . that all the vials , saith he , being contained under the 3d woe , they are yet to be poured out , foras much as we are this year 1687. still under the sixth trumpet , and groaning under the pressure of the 2d woe . so that here we have a new proof that all the vials from the first to the last are yet to be poured out , for as much as the vials are no other thing than the 7 thunders which are spoken of , rev. 10. and indeed the thunders are 7 in number as well as the vials are ; and as the thunders do signifie the judgments of god against the enemies of the church , so the vials do signifie the same , in that ▪ by them the wrath of god is to be consummated . moreover , the things threatned by the thunders are delayed from being executed until the sounding of the 7th trumpet and therefore were to be sealed up until the mysteries of god should be finished , ( which in my judgment means the whole of the beasts 42 months , ) which agrees with what he further says , p. 249. the mysteries of god ( saith he ) is the bringing in of the kingdom of christ , and the uniting of all christians , from whence that peace of the church shall arise , and if there be any difference between the vials and the thunders , it consisteth only in this , viz. the thunders are the denunciation of the judgments of god , and the vials are the execution of them , for tho' the thunders were heard by st. john under the 6th trumpet , yet they were not to be executed till under the 7th , when all the vials shall be poured out . he then proceeds to speak his conjectures about the pouring out of all the 7 vials . 1. on the earth , which ( he thinks ) intends the joss of church revenues and so falls upon the worldly and carnal interest of antichristian men ( let the carnal earthly and self-seeking prelates and clergy look to it . ) 2. vial upon the sea , &c. the sea , he says , is the papal kingdom , ( in this he agrees with reverend mr. knowles . ) in its uttermost extent , not only the countrey where the pope is soveraign , but likewise all those princes who acknowledge him , and this empire shall become as the blood of a dead man , &c. so that every soul which liveth in it shall die . that is ( saith he , ) the government of popish princes shall not be able to endure their yoke , as fish cannot live in waters which are turned into blood . 3. vial on rivers , he concludes , means popish doctrines . 4. vial on the sun , in all likelyhood , saith he , is the ottoman emperor , as the 4th trumpet raised him , so the 4 vial shall pull him down ; i think it rather means the german emperor . 5. vial , on the seat of the beast , is meant the city of rome , saith he , which is here threatned , and all agree with him in this . 6. vial poured out on the great river euphrates , and the waters thereof were dryed up , that the way of the kings of the east might be prepared , &c. the sixth vial destroyeth the empire of the turks and their religion which the sixth trumpet had advanced to the highest pitch of its grandeur for the river euphrates does , saith he , undoubtedly signify the people of that part of the world , and its waters being dryed up denotes the end of that empire and their religion , after which there will be nothing to hinder , either the kings of the east who shall be enlightened and converted , or the jews who are there dispersed in great numbers from marching into the west , to help to finish the destruction of the beast , he after intimates that he believes by the kings of the east the jews are meant , &c. and by the ʒ unclean spirits he judges are intended the jacobins , the cordeliers and the jesuits . 7. vial poured into the air , he thinks , signifies the antichristian religion , and that this vial shall clear all places of it ; it is done , that is , the mystery and total ruin of the papacy — time shall be no more , for the whore or church of rome , & her idolatry . of the rise of the beast . as touching the rise of the beast , he says , p. 275 , it was when that imperial edict came forth to establish rome , as soveraign over all other bishops which was in 445 in favour of leo i. and so may hope to see the end about 1705. but reverent mr. knowles rather fixes on the year 428 , or thereabouts , for which he cites simpsons history of the church , lib. 4. socrat. hist. eccl. cap. 3. helvicus in concil . taurinat . cap. 7. magdeb. cent . 5. cap. 10. which ended in 1688. a year i hope that hath laid a foundation for the utter ruin of the papacy in this kingdom , & brought a sudden change & great overthrow upon the oldwhore here amongst us ; we have a king now , blessed be god , who has it put into his heart with other kings and states to hate the whore , and the work we hope is begun . some brief hints of this french ministers answer to mr. jurieu , about the vials . saith he , mr. jurieu builds his commentary on rev. 16. i. e. in that he considers the seven vials , as seven periods of time , making the first vial to fall upon the 10th . age , and lasted 150 years p. 2. and the 6. vial he affirms to have continued from the year 1429. till the time of luther , at which time he begins the seventh . vial. this , saith he , is the great principle that mr. jurieu goes upon , i. e. the 7 vials are certainly 7 periods of time : and after this principle , saith he , he draws three conclusions . ( 1. ) that there is a difference between the vials and the plagues , that the 7 plagues are the judgments of god , and the 7 vials denote the 7 periods of time , wherein those judgments are to fall upon the papal empire . ( 2. ) that all the plagues are designed against the papal kingdom , and not so much as one of them against the empire of the turks , 't is certain , saith jurieu , that the 7 plagues are entirely intended against the empire of the beast . ( 3. ) that there are in all thirteen plagues , whereof the 6 first have destroyed the roman empire as civil , & these 6 plagues fell under the 5 first trumpets , and that the 6th . trumpet which is divided into 7 vials , shall destroy the same empire as ecclesiastical and papal , and that the vials have been pouring out since the 10th . century , that the 7th . is not yet wholly poured out , but that it begun at the time of luthers reformation , and will end at the general reformation , &c. now , saith this learned french minister , whereas mr. jurieu's principle is , that the 7 vials are certainly 7 periods of time , this hath no evidence in it , being neither certain nor clear , to those that are versed in the reading the prophets , — saith he , jurieu affirms that the 7 vials signifie an hour-glass and not a cup ; for a cup is of another form than a vial , in that this hath a large belly and a narrow mouth , — to which our author saith it is not about the form of a vial that we treat , but about the signification of it , nor is there any greek author that ascribeth to the word vial , the signification of an hour-glass ; — but by all dictionaries it does appear that the term vial signifies a cup , a chalice , in a word , a vessel designed to drink in , so that mr. jurieu's great principle is more than doubtful ; but then the use to which st. john applies this term vial , does make us plainly see its falshood in rev. 5. 8. the 24. elders fall down before the throne , having golden vials full of odour , which are the prayers of the saints , where hour-glasses used to offer incense in , and to scatter perfumes in places of worship , — again he saith , that the term vial can have no other signification but this , i. e. in that the wrath of god whereof they are said to be full , chap. 16. the vials are said to be full of the wrath of god , and are poured out , are ( saith he ) hour-glasses said to be cast into the air , on the sun or sea , &c. moreover he refutes jurieu about the trumpets , and that they rather signify trumpets proclaiming war , than trumpets whereby the jubilees were published , and so shews his weakness in asserting the trumpets to signify periods of time : sith years of jubilee were years of joy , but these trumpets brought in woe and lamentation with them , so that it is not true , faith he , that the trumpets of st. john , intimate periods of time , by an allusion to the trumpet which published the jubiles , and it is yet less true that the vials are hour-glasses to mark these periods by ; mr. jurieu's principle being false , saith he , all the conclusions which he draws from it , must necessarily be false also . ( 1. ) 't is false that there is a difference between the 7 plagues and the 7 vials , seeing they are the same judgments of god , against the enemies of his church . ( 2. ) 't is false that the plagues are designed only against the empire of the beast , for , saith he , the trumpets and vials have in part for their object the turkish empire , and mahometan religion . ( 3. ) 't is false that the 6th trumpet is subdivided into the 7 vials , and that the 7 vials have been pouring out since the tenth century , for 't is the 7th trumpet that is subdivided into the 7 vials , because 't is under the 7th trumpet that the vials shall be poured out ; whosoever well considers what is to arrive under the 6th vial , according as st. john has described it , and thereupon compares it with what is to come to pass under the 7th trumpet , may from thence prove , that the judgments of god represented by pouring forth of the vials , agree admirably with the effects of the 7th trumpet , and may from thence conclude , that the subdivision which mr. jurieu attributes to the 6th trumpet , agrees only with the 7th , p. 10. he then proceeds to defend a former book written by himself , ( as i suppose ) against jurieu about the vials . the first foundation upon which he goes is , that the apocalypse is nothing but a continuation of the prophetical history of daniel concerning the 4th monarchy which is the roman empire ; and concerning the kingdom of jesus christ. — the 2d is , that the apocalypse predicteth 3 changes that were to befal the roman empire , by the first , it was to pass from paganism to christianity , by the second , it was to pass from christianity to antichristianism and mahometism , and by the 3d it is to return from antichristianism and mahometism , to christianity purified by a general reformation . the 3d rule by which he goes is , that the first change fell out under the 6th seal , that the 2d came to pass under 6 of the trumpets , and that the 3d shall arrive under the 7th trumpet , that brings in the vials . the 4th is , that these three visions , viz. that of the seals , that of the trumpets , and that of the vials , are the three principal visions , and do comprehend the whole prophetical history concerning the roman empire , and the church of god , and that all the other visions are but commentaries upon these three . the 5th is , that none of the vials are contemporary with any of the trumpets , except the seventh trumpet , and that there is as much difference between the time of the trumpets , and that of the vials , as there is between the time of building , and the time of destroying what is built , and that we are to see all that overthrown under the vials , which was established under the trumpets ; this does evidently appear , in that the trumpets and the vials display themselves towards the same subjects , and that the effects of the vials , are different from those of the trumpets . and this difference is so great , that whosoever considereth it carefully and without prejudice , will be convinced that whatsoever was produced and rais●d under the trumpets , shall fall into decay and come to ruine under the vials . for whereas under the 1st trumpet there fell upon the earth , hail mingled with fire and blood ; instead of this under the first vial there falls upon the same earth , i. e. those who worship the beast , &c. a noisom and grievous sore . and whereas under the 2d trumpet there was a burning mountain cast into the sea : so that the third part only of all that was in it died . the 3d trumpet made the fountains and rivers become bitter ; but the third vial represents the rivers and fountains changed into blood. the 4th trumpet , lays before us , the third part of the sun , and of the moon , and of the stars , smitten , i. e. the 3d part of the roman ▪ empire darkned by the pestilential doctrine of mahomet , and invaded by the army of the turks : but the 4th vial which is poured forth only upon the sun , seems to threaten the ottoman empire and religion . the 5th trumpet foretells the fall of a great star , to whom were given the keys of the bottomless pit , out of which there rose a smoke and locusts . the keys plainly shew rome to be meant , in that she challengeth to have the custody of the keys committed to her , and pretends to be the seat of st peter ; and this denotes the growth of the papal empire . but the 5th vial is poured out upon the seat of the beast , i. e. upon rome , which predicts her destruction , and therefore represents his kingdom become full of darkness , and his subjects gnawing their tongues , through despair . the 6th trumpet , as also the 6th vial have the river euphrates for their subjects , but with this difference , that the 6th trumpet loosed the four angels that were bound in the river euphrates , which represented the growth of the turkish empire and of their religion , whereas the 6th vial dries up the said river , and produced the end both of their religion and empire . the 7th trumpet ▪ denounceth the 3d , and last woe , and under it the vials of gods wrath are to be poured out upon all the enemies of the church , in order thereby to manifest and fulfil the mystery of god , which is nothing else save the reuniting all nations under the scepter of jesus christ which will begin the millennian reign . these are the principles , upon which , saith he , the anonymous author , hath built the systeme of his explanations , which as he judgeth to be beyond all possibility of being overthrown , so it is from this source that he will bring his answers to those reasons which mr. jurieu hath endeavoured to prove that all the vials are already poured out , and also the defence of the reasons , by which he hath in his illustrations proved that they are not yet poured forth , p. 14. he then proceeds to answer all mr. jurieu's reasons which the said jurieu brings to prove all the vials already to be poured out . the proof , saith he , which mr. jurieu grounds upon the conformity of the first 4 vials , with the events observable in the history of the pagan empire , is perfectly overthrown by considering the nature of the vials themselves , for they are nothing else but the judgments of god upon the papal empire , in order to destroy it , but the events which he will have to answer the 7 vials , produced a quite contrary effect , i. e , they raised it , they increased it and brought the papal empire to its grandeur , the wonderful corruption of the tenth age signified according to mr. jurieu by the noisom sore of the first vial , served to diffuse the darkness of error and idolatry by which that empire is supported , the croisad's , which he will have to be signified by the sea & rivers under the 2d and 3d vials , as likewise the suns scorching men under the 4th vial , which he will have to prefigure the growth of the papal authority , did all contribute to the rendering the empire stronger and more terrible . how then could these vials ( which are the judgments of god , nay and the last plagues and judgments to finish the wrath of god upon the beast and babylon ) be said to be poured out to increase and perfect the grandeur of the papistry or papal empire . jurieu to answer this difficulty would have us believe , that some of the severe judgments of god , nay and they must be some of the last plagues or judgments too , the popes are not the subject , but the instruments , these plagues , saith jurieu , fall upon those who worship the beast and his image , and not upon the beast himself and false prophet . to which our worthy author replies that it is impossible that an empire should be smitten with plagues and judgments of god , in order to its being weakned , and impaired , and that its head and soveraign should in the mean time no ways suffer ( to which i might add but contrarywise great strength thereby ) the union , saith he that is between the head and the members , is wholly inconsistent with any such a notion , whensoever the body is very sick , the head is in a very ill condition ; and this holds more truly in reference to a political body than to the body natural , whereas 't is a spiritual empire , viz. antichristianism , the judgments that are to be executed upon it are to be physical and penal evils , which as punishments are to weaken and subvert it , the judgments of god against an empire whose criminalness from the very nature of it , lies in its errors , i. e. idolatry , tyranny , &c. which comprehends in them the corruption of manners , cannot consist in evils of offence , but the first 4 vials according to jurieu , import evils of crime , & not of punishment , & do strengthen and advance the empire or papistry in all that is essential to it , instead of depressing and enfeebling it , for it never had so great power and splendor as it enjoyed from the 10th to the 14th century , and that is the time according to mr. jurieu , for the effusion of the 1st 4 vials , never man was certainly more mistaken ; our author proceeds and confutes jurieu as fully , in respect of what he affirms to be the effects of the other 3 vials , which i have not room to insert , p. 17. in p. 24. our author confesseth that luthers reformation was a judgment of god upon the papal kingdom , ( yet not the effects of the 5th vial according to mr. jurieu , nor the 1st vial according to some of our english writers ) for he withal says , that it was an effect of the 6th trumpet , which continueth to represent the war of antichrist against the church of god : till then antichrist had been always victorious against the saints for more than a 1000 years , but then came to receive a disaster ; now this misfortune befel the papal empire , saith he , under the sixth trumpet , which being the last save one was the season that the war was hastning to an end , and that the last trumpet was about to sound under which this war will both actually end , and all the vials come to be poured forth , but the damage which the reformation hath done the papal kingdom , tho' it hath dismembred it , is only a beginning of its sorrows , and is but an effect of the war which was to continue 42 months , during the time of all the six trumpets , and which shall be finished thro' the effusion of the vials under the 7th trumpet ; to which let me add , what greater reason have our english writers to fix the pouring forth of the 1st vial , about the time of luther's reformation wrought by his preaching above others , who go as high as waldo , nay , with jurieu , to the tenth age , since there was some worthy men in every century , that bare a brave testimony against the papal idolatry , and wounded the papistry very sorely , tho' 't is granted not to such a degree as in the last age ? besides , what reason is there to conclude the harvest of gods wrath is come , till 't is fully ripe ? and why should we conclude it will be fully ripe till the 42 months are expired , which seems to be the set time of cutting down ? i do conclude the slaying of the witnesses of christ quite fills up their measure , and so makes way for the 7th trumpet and harvest of gods wrath , — when the measure of the churches afflictions shall come to their height , and the beast will have filled up his number and measure of wrath against gods people , then will the time of gods fury break forth , which will be as he observes when the 6 trumpets cease sounding , and the seven vials , which are the seven plagues , shall arrive and begin to take place against the papacy , and against mahometism ; 't is , saith he , for this reason that 't is said by the seven last plagues ( which are the vials ) the wrath of god is finished ; from whence it followeth that the vials are not contemporary with the sixth trumpet , and that it is not the sixth trumpet that is subdivided into the seven vials , but that this subdivision is to be assigned to the seventh trumpet ; the sixth as well as the five preceding speaketh nothing save war against the church of god ; so long as it lasts antichrist abates nothing of his fury , but constantly makes the same efforts for the oppressing of the truth , and such who do profess it : but as soon as the seventh angel comes to sound , the case will be quite altered , the wrath of god will break forth , and the vials empty themselves . and this is the reason why the vials are called the seven last plagues by which the wrath of god is fulfilled . lastly , he shews us that the seven vials or last plagues do manifestly allude to the plagues of egypt , because they are called plagues as well as vials , and are also poured out upon spiritual egypt ; and seeing , saith he , the plagues of egypt did take up but a short space of time , we may not allot years ; nay , may be , saith he , not allow months , for the execution of all the egyptian plagues , why then should it seem strange that all the vials should be poured out within the space of fifteen or eighteen years ? the third woe cometh quickly under which all the seven last plagues shall be poured out , which signifieth that all the plagues shall be poured out , saith he , close upon one another ; ( in this he so agrees with what mr. canne hath written upon the same account directly ) let us remember , that there is no natural agent which acteth with the rapidity that fire doth , our god is a consuming fire , and 't is a terrible thing to fall into his hands ; the fire of gods wrath will burn doubtless ( when it begins to seize upon the combustible matter of the antichristian state ) with great fury god will make a short riddance of his enemies ; the second woe is past , and behold the third woe cometh quickly , rev. 11. 14. we are to observe ( saith he , ) that this is not said in prediction of the two first woes , all that is said of them they shall come ; but this quickly is not added , save in the prediction of the third woe . when we may conclude , that the seventh trumpet shall immediately follow the resurrection of the witnesses , whose death , as it fell out in 1685 , so their resurrection shall ensue within three years and a half ; in this he agrees directly with jurieu , it will be well if they do not both prove mistaken . however there is no doubt but we are near the time of the end , and i hope the witnesses are risen , or suddenly ( here in great britain ) will rise . bone ( methinks ) is coming to his bone , or already have not we seen of late a day like that spoken of , ezek. 36. 7 , 8. a noise like that of shaking , and the bones came together bone to his bone , and sinews and flesh coming upon them , and is not breath come into them ? and do they not begin to live ? is not their hopes revived , and are they not up upon their feet ? — they ●ay be a very great army in due time . look about you , o ye saints , what is your expectations ? are ye ignorant of the sign● of the times and willingly ignorant ? do you not look for great , things ? or are ye still as men that dream ? know ye assuredly that the kingdom of our lord , and of his christ is near ; nor let none perswade you there is no greater glory , nor different kingdom state approaching , than what hath been since the resurrection and ascention of christ , for 't is not till the ending , or the latter end of the fourth monarchy , that the god of heaven will set up his kingdom in the glory of it , when the knowledge of the glory of the lord shall fill the earth as the waters cover the seas , all the kingdoms under the whole heavens shall be given to the people of the saints of the most high. dan. 7 look suddenly for a fearful and an amazing earthquake , for it will come , it cann't be far off , and it will be such a dispensation that england has not known , it will be the time of jacob ' s trouble , but he shall be saved out of it woe to the earth , to the wicked , to those who have had a hand in the slaying the witnesses , who are enemies to the power of godliness , who strive to keep up an antichristian state , their day is near , and the time they must be judged , god will now turn his hand upon his enemies , his wrath is come , and the day in which he will plead the controversie of sion , the decree is gone forth , and it cannot be reversed , watch and pray , take heed you are not found in the earthly spirit , for if you are , you will be shaken in pieces , and full with the enemy , and rise no more , yet i doubt not but the enemy will strive , kick and struggle exceedingly , ( like a beast that has received its deaths wound , ) just as they go off the stage , and somewhat like this , methinks , we plainly see at this very time . but tho' the work may seem to be obstructed , yet i doubt not but it will revive again , and in due time prosper and be accomplished . the mystical numbers in daniel and the revelations , calculated by the h. scriptures only , without the help of humane history . by a worthy minister of the gospel . god having given the scriptures to his church 2 tim. 3. 16. for her use and benefit here on earth ; so the times & numbers ( part thereof ) have , are and will be of use to her : therefore the angel dan. 10. 21. ( for the opening the vision , and the confirmation of his faith , in the will of god revealed therein , v. 14. concerning his church , and what should befal her for times to come here on earth ) tells him that he would shew him what was noted in the scriptures of truth . and although this part of the word , hath been most hard to be understood ; yet ( besides that common advantage to our faith , that the times are set by god , not only in his own eternal purpose , but his revealed will ; which is a good foundation of faith to believe and expect accordingly ) the more particular knowledge of them as truly opened , must be of special use and help to our faith , both to prepare for suffering , and expect deliverance . with what diligence then should we with unbiassed minds make our applications to him that is the revealer of secrets : an essay towards which followeth . first , i premise there is as sweet a harmony in this part of the word as in any other . secondly , that this harmony , and the right understanding of the times set , is to be found out in the scriptures them selves . the first number i shall begin with , is that great number of 2300 days , ( a day for a year , as is usual in scripture , ) dan. 8. 14. which i conceive includes all the lesser in daniel and the revelations , all of them being but parts of this ; god in his wisdom having so divided this number according to the several circumstances of providence the church was to come under . i conceive this number of 2300 was headed , or doth take its beginning , from the year god translated the babylonian monarchy to the medes and persians , which was the third and last of belshazzar's reign , who was also the last of the babylonian kings . 1. because i find no times set in scripture to begin before they are given forth , tho' several a great while after . 2. the question , dan. 8. 13. is , how long is the vision to give both the sanctuary and the host to be trodden under foot ? and the answer is , to 2300 days : so that time relates to the suffering of the church then to come . 3. daniel chap. 8. 1. dates it in the third of belshazzar , in the year he saw the vision ; tho' when he saw it , he was in shushan , a chief city in the province of elam , which is in persia. daniel was in babylon , call'd to expound the hand-writing when the city was taken , chap. 5. 13 , 30. but when darius the median had taken babylon , and had so inlarged his dominions by the kingdom of babylon , he , for the better government of the whole , dan. 6. 1 , 2. set over the affairs of the kingdom 120 princes , and three presidents over them , of which he made daniel chief ; so that there is great reason why he should be in the royal city shushan . but this falling out in the third of belshazzars reign , that he lost his kingdom , daniel dates the vision that year , tho' he was in persia when he saw it . god ( chap. 7. and in the first of belshazzar's reign ) shewed in vision unto daniel , under the representation of four beasts the four monarchies which should rule in those parts of the world , where his church then was , and was to be in after times , during all her suffering state , till christs kingdom on earth was to come , dan. 7. 27 , 28. god having before shewed by jeremiah , chap. 25. 11. the sufferings of his church under the first of these for 70 years ; the ending of that monarchy , and the 70 years was to be together in the self-same year , which was also to fall out in the reign of nebuchadnezzar's grandson , jer. 27. 7. which was this belshazzar . now in the last of this belshazzar , and the first of the medes and persians , god shews to daniel how long the church was to suffer under the three that were to succeed , and 't was to be for 2300 years longer , before the churches deliverance was to be compleated , and peace and righteousness established in the earth , under the blessed and glorious reign and government of christ and his saints on earth , dan. 7. 27 ▪ 28. with psal. 72. the whole psalm . well might these heavy tydings cause his countenance to change by the trouble of his mind about this matter , as the repetition after dan. 8. in the description of the 3 that were to reign the 2300 years yet to come , as v. 19 , 20 , 21 , — 26. caused him to faint , even to sickness for certain days , v. ●7 . i say , well might these things be so di●●ressing to the mind and spirit of the prophet , when he was expecting deliverance to the church of god ▪ for in this very year ▪ the first of darius , dan. 9. 1 , 2. he understood by the books of jeremiah , the ending of the ●o years captivity in babylon , together with gods providence in ending that first monarchy , jer. 27. 7. they ●●ing at a loss at which of the 3 goings into captivity to head that number before , for there were ● goings into captivity , as 2 chron. 36. 6. and 10 17. the next thing is how to carry on this time of 2300 years , according to scripture . and first i shall premise , 1. that it is not so material to enquire what of this time is run out , in and under each of these monarchies ( there being so much time alloted by divine appointment for the whole ) if we can but find the time carried on in scripture , it is sufficient , for as god set the time then to come , of the first monarchy , in the 70 years of his churches sufferings under it , so he sets the whole time of the three that were to succeed in the 2300 years of his churches sufferings then to come . 2. that histories do greatly differ , both as to number of persons reigning , and the time that each reigned , that they rather confound than help in this matter , and is one reason why expositors have so varied ; each following him whom he liked best , and endeavouring to reconcile the scriptures to them , when indeed we should reconcile them to the scriptures , and if they speak not according to them , not to hear them . and therefore to prosecute my design , i find we may reckon up this account of 2300 years ( so many of them as were past at christs death ) by scripture thus . first , 21 years after the 70 years expired in the ending of the babylonian monarchy , which was the time of darius his reign , after he took babylon , before cyrus came to the throne , who was foretold by isaiah the prophet , chap. 44. 28. to be the person that should let go gods captives ; who accordingly did , ezra . c. 1. now the scriptures give us this account ; 1. that the medes and persians were but one monarchy . 2. that the government was in the seed of th● medes , at the time when babylon was taken , d●● 5. 31. ch . 9. 1. 3. that darius was 62 years old when he took babylon , dan. 5 31. ( there is some reason for the spirits noting of that ) so that he might well reign 21 years more , for that is but 83 , and many live to that age . 4. that he ordered , over the affairs of the kingdom , 120 princes , and 3 presidents , &c. 5. he by the motion of these princes made that law , as firm as the laws of the medes and persians , that daniel was cast into the lions den by , dan. 6. 7 , 8 , 9 , 10. 6. upon his miraculous deliverance , he made a decree to own the god of daniel , chap. 6 ▪ 25 , 26. and published it through all his dominions ; all these things must take up time . 7. daniel , c. 6. 28. is said to prosper all his reign ; therefore he did reign . 8. the holy spirit gives us the description of this monarchy under the ram : he tells 〈…〉 ▪ horns came up one after the other , and the last grew highest , which was cyrus a persian how he came to the throne , historians differ : some say by conquest ; this could not be : others by marriage , or some natural alliance , which is probable ; but that is not material to me , it 's sufficient that i find the scriptures say that he came to the throne . 9. now these 21 years , i judge , are the 21 days , ( a day for a year ) the angel saith the prince of the kingdom of persia withstood him , dan. 10. 13. for the better understanding of which , ( 1. ) in dan. 9. after daniel had understood by books , the expiration of the 70 years captivity under the babylonians , he sets himself to pray for mercy and deliverance , and hath no other answer than ●th vision of 70 weeks , and the division of them , dan. ●9 . 25 , 26. which account was to begin from the going forth of the commandment to build the city jerusalem : 7 weeks it should be building : and built 62 to the messiah , and in the midst of the last week , the messiah should be cut off . so that in all this , there is no direct answer to daniels prayer for present deliverance , for the temple took up a long time in building , through the long death upon the work , before the command here spoken of for building the city came forth . now as his prayer was in the first year of darius , that is , not of his being a king , but his taking babylon , and so being concerned with the church of god , ( for god in his word takes little or no notice of earthly powers , but as ▪ in relation to his people ) so when daniel was even now going out of the world , he sets himself to pray again , in ch . 10. which is said to be in the third of cyrus , v. 1. and has this for answer , that god was not unmindful of his prayer , as v. 12. and gives a reason why deliverance was not yet to come ; the prince of the kingdom of 〈…〉 the prince of persia , but the prince of the kingdom of persia , i. e. darius who , tho'he was of the seed of the medes , was prince of the kingdom of persia , withstood him , that is , had not let israel go , tho' he had strengthned him in his kingdom , ch . 11. 1. now this third year of cyrus , might possibly be but the first of his absolute reign , for it 's like he might under darius , being old , rule 2 years before his death , because it s said , 2 chron. the last , and 1. ezra . 1. that in the first of cyrus , he let israel go , and 't is probable that daniel died in the first of his absolute reign , dan x. last , for he continued but to the first of king cyrus . now the continuance here cannot relate to his honours , that king nebuchadnezzar advanced him to , chap. 2. 48. for after his death , if not before , he retired and lived obscure at court , chap. 5. 11 , 13. neither did the prophet daniel come out of captivity , which it's like he had done if he had lived to the time of liberty to return , being a man whose heart was so ingaged for the good of the church of god ; besides , it hath been , that such as were to succeed in the throne , have been in the management of the government , before the death of him that preceded , as in the case of solomon , and darius , being 62 years old when he took babylon , must be 81 when cyrus came to the government , if he managed these affairs the two last years of his life , as it 's probable he did , and 83 when he died , being the third of cyrus his being concerned in the government , but the first of his absolute rule ; and then he gives liberty to the people of god to return and build the temple . now this work after they entred upon it , did soon meet with interruptions in the time of cyrus , that made the decree for building the temple , ezra . 4. 5 , 24. but in the reign of darius , as v. 25. with chap. 5. 1. in the second year of his reign , hag. 1. 1. zech. 1. 1. god stirred up the spirit of his people , to set about the work afresh , incouraged from the prophesying of those two prophets , speaking to them from the mouth of god , and god disposing the heart of that prince to incourage it also , so that it was finished in four years , ( i. e. ) the sixth of his reign , ezra . 6. 14. 15. how many years this interruption continued ; or how many years it was between the first decree of cyrus , when they laid the foundation of the temple , including the years of preparation , ezra 3. 8 , 10. and the decree of this darius , in the sixth year of whose reign it was finished , the prophet zechariah gives us an account , chap. 1. 12. to be seventy years , for the seventy years here intended , cannot be the seventy of their captivity in babylon , in which time they were to pray for the peace of the city , and of the place where they were carried captive ; for god promised that in the peace thereof they should have peace , till the time came of their return , according to divine appointment , they were to build houses , to plant and to marry , jer. 29. 5 , 6 , 7. without attempting to return to build the temple , till the seventy years were out ; therefore in that time to build houses in babylon , and not god's house in jerusalem , was no crime . but the great thing the prophets zechariah and haggai reprove them for , was this , — consider ( 1. ) the prophets were contemporary , and prophesied in the second of darius , the time that the temple work is revived and finished . ( 2. ) they tell the people , 1. that god was displeased with their fathers , and now with them . 2. for what he was displeased , viz. for minding their own private things , as houses and lands , &c. and letting the house of god lye waste . 3. the effects , in blasting all their labours , &c. ( 3. ) he promiseth them that upon their applying themselves to the work of finishing his house and the service of it , he would abundantly bless them ; so that the prophets applying it to that time , we have reason to judge , that it was no other but the interruption upon the work which was , as all apprehend , some considerable length of time , but are at great uncertainty how to reckon it , when the labour may be saved , and we at no loss in the thing , when the holy spirit hath reckoned it for us ; now the scripture tells us , that as the work was revived after seventy years death upon it , in the second year of darius , so it was finished in his sixth year , ezek. 6. 15. which sixth year was his last , artaxerxes succeeding him , in the seventh of whose reign there is another decree to beautifie the house of god , and to provide it with sacrifices , ezra 7. 21 , 22 , 23 , 24 , 27. for this decree relates only to the house of god , and his worship therein ; in the twentieth of whose reign another decree comes forth to build the city , neh. 2. 1. — to the ninth , and here begins daniel's seventy weeks of years ; so that , if this account be right , we have a very plain and certain account of the time , adding the seventy weeks of years to the death of christ. i know it is the opinion of most , if not all , to reckon otherwise , and indeed they cannot otherwise do , that go by history , which tells of more kings reigning , and that some of these i have mentioned did reign longer , as that this darius , in the sixth of whose reign the temple was finished , reigned in all nineteen years , as helvicus , juni●s , alsted , and others say ; but whence have they the account which we with so much confidence take up from them ? it 's from no infallible writ ; they say also , that from cyrus , including him , there was fourteen kings reigned in the persian monarchy before it was taken by the grecians ; also that cyrus in the nineteenth year of his persian monarchy conquered darius the mede king of babylon ; all which could not be : for 1. the babylonish monarchy was to end , and did in nebuchadnezzar's grandsons reign , jer. 27. 6 , 7. which was belshazzar . 2. darius , who was of the seed of the medes , dan. 9. 1. was king of media and persia , when he took babylon , dan. 5. 28 , 31. 3. there was to be but four kings in persia after cyrus , how then could thirteen reign ? dan. 11. 2. the angel , for the help of our faith , tells daniel , he would shew him the truth ; and that there should stand up yet ( that is , after cyrus , for this vision was in the third of cyrus , as before i have noted , for the 10 , 11 , 12 chap. are but the continuance of the same vision ; for as i have noted also , daniel died this year ) three kings , and the fourth shall be richer , &c. — and shall stir up all against the realm of greece , and here this monarchy ends . to sum up all that we have said , there is , i. -21. years of darius , before cyrus came to absolute regal power . ii. 70. years interruption after cyrus's decree for building the house . iii. 4. years of darius in finishing it after they set to the work again . iv. 7. years to the decree of artaxerxes to furnish it with sacrifices . v. 13. years to that of the 20th of artaxerxes to build the city jerusalem . in all 115 years after the 70 years captivity in babylon was out before they began to build the city jerusalem again . in daniel 9. 24. the angel tells daniel that 70 weeks are determined upon his people and the holy city , to finish transgression , to make an end of sin , to make reconciliation for the people , and to bring in everlasting righteousness . then v. 25. he divides them , that from the going forth of the commandment to build the city should be seven weeks , that is , before it should be built and finished , so long in building , 49 years , and 62 weeks it should be built , but it should be trouble some times , and so it was with the jews , what by the grecian monarchy , and after the roman , for when the messiah christ came , they were tributary to the romans ; and in the midst of the last week the messiah should be cut off , but not for himself , by whose death the everlasting covenant was sealed , ratified and confirmed , and all the typical sacrifices and oblations to cease , as now no longer useful to the true church of god , and great desolation was to ens●e upon that people for their unbelief , which accordingly fell out , and was brought upon them by titus son of vespasian some years after the death of christ , as christ also fore-admonished them , mat. 24. 15. luke 21. 20. add now these 69 weeks , of years , and ½ week ( for he was to suffer in the midst of a week ) which amounts to 486 ½ unto the 115 years aforementioned , and it makes up 601 ½ . 69 weeks ½ 486 ½ before 115. in all 601 ½ . as to all the other numbers , dan. 7. 25. of time , times , and dividing of time , and the same dan. 12. 7. and the 1290 and the 1335 ; i conceive all relate to the times under the gospel , and in dan. 11. 31. and 12. 11. when 't is said the daily sacrifice shall be taken away , and the abomination that makes desolate placed in the room of it , and dan. 12. 11. that from the time that this shall be done there shall be 1290 days , that is , years as before , dan. 8. 14. the sanctuary shall be cleansed , that the purity of gods worship shall be restor'd at the end of that time ; and that blessed is he that comes to 1335 , which is forty five more than 1290. as these relate to the church under the gospel , and gods worship there , therefore not properly rendered sacrifices , as dan. 9. 27. but by way of supplement ; so i shall rather offer my thoughts of them under that of the witnesses prophesying , &c. only all must and do fall in within the time of this great number of 2300 years , and from what hath been spoken to it , we may guess how long it will be before it will expire . there are 601 ½ to the death of christ ; and if we are right in the tradition of years since his birth , ( for divine writ being finished a little after his death , we have nothing else to go by , ) taking off the years of his life which were 30 luke . 3. 23. when he entred upon his ministry , which he accomplished in or about the three years or half week spoken of by daniel 5. so that thirty three from 1686 , there rests 1653 , which added to 601 ½ makes 2254 ½ , which last substracted from the capital number 2300 , there remains 45 ½ the only over-plus of daniel's last number ; 601 ½ 1653 2254 ½ 2300 2254 ½ 0045 ½ so that i hope that deliverance to the church and people of god is not far off , and all our sad sights are but good signs . to what hath been said there is something objected , the which with the answers take as followeth . obj. that this calculation cannot be right , because it 's said , that when the foundations of this second temple were laid , many of the priests and levites , and chief of the fathers that were ancient men , that had seen the first temple , wept , when others , that were young , and had not seen the first house , rejoyced , &c. and if this be true that it was so long before cyrus came to the absolute government , and before the decree for their return out of babylon to build the house of god , they must be older , than in reason we can judge men to live ; and this first , because they must not be infants when carried into captivity , for then they could not remember what the first temple was , ●ly . the 70 years of captivity and the 21 years of darius before cyrus came to the kingdom , and at least a year of preparation before they began to build , with their own age when carryed captive , which could not be in reason much less than twenty years , is 102 years in all , which is an age beyond what usually men lived ; and it 's said there were many of those ancient men that wept , &c. ans. first , it 's to be noted , for so it is in the scriptures of truth , that there was a threefold going into captivity . the first , in the 3d year of jehoiakim , 2 kin. 24. 1. with dan. 1. 1 , 2. which was the 1st year of the reign of nebuchadnezzar , jer. 25. 1. in this daniel the prophet was carried captive , and was but young , as v. 4. this jehoiakim reigned in all 11 years , 2 chron. 36. 5. then nebuchadnezzar bound him in chains , and carried him to babylon , v. 6. and made jehoiachin king in his stead , who reigned 3 months and 10 days , and then the king of babylon carryed him and the rest of the vessels of the house of god , and a great captivity of the people , 2 kings 24. 10. — to 17. this was the second going into captivity . zedekiah was made king by the king of babylon and reigned 11 years , as 2 kin. 24. 18. in the last of whose reign and the 19 of nebuchadnezzar's , jerusalem was taken , ( as 2 kin. 25. 8. with jer. 52. 4 , 5 , 6 , 12 , 13. ) and burnt with the temple . this is the third and last going into captivity ; between which and the first it evidently appears , there were 18 or 19 years , and the temple was not destroy'd till the last : so that the ancient men spoken of in ezra , might be of the last going into captivity , and then there is no need of reckoning them older than 20 years when carried captive , 51 years of the captivity , 19 being gone before and 21 of darius , in all 92 years ; and it 's very probable many might live to that age. obj. but how doth it appear that the 70 years doth begin in the 1st of these goings into captivity ? ans. very plainly ; for in jer. 28. 3. the false prophet saith that the yoak of the king of babylon should be broken , and the captivity should return in two years ; in the 29th of jer. the lord tells them , that were then in captivity , that they should build houses , plant gardens , and take wives in the land of their captivity , and pray for the peace of the place , for in the peace thereof they should have peace , and and in the tenth verse , that after seventy years were accomplished , they should return , and not before ; so that it is evident that the seventy years in gods appointment , did begin in their going into captivity , that were then in captivity , and not in their captivity that was yet to come , which was not till the last of zedekiah's reign . obj. 2. zerubbabel who came out of captivity , the prince and governour , did not only lay the foundations of the house of god , ezra 3. 8. but did also finish it , c. 5. 2. now if the interruption was seventy years , he must be very old when he finished it , or very young to be chief when they first came up , and laid the foundations . ans. we know they were reckoned princes , or chiefs by their being elder brothers , or families , whether younger or elder in years ; and he might live ( as doubtless he did ) all the time of the interruption , and be twenty or thirty years old when he came out of babylon , and be but ninety or a hundred years old , when the temple was finished , and we read not of him afterward . for ezra , who came up the seventh of artaxerxes , and nebemiah who came the twentieth of his reign , both governed and set things in order themselves , according to the commissions they had . and what ezra writes of zerubbabel is but historical , of things past and done . but if this be not right , they that go by history , must be much more out , who make the time between cyrus his decree , and the sixth of darius his reign , in which it was finished , to be at least a hundred twenty four or six , which is almost double seventy . obj. 3. is about the one and twenty days , dan. 10. 13. some reckon it in the time of cambyses reign , and so part of the time of the interruption upon the work after the foundation was laid ; but this could not be ; for daniel lived but to the first of cyrus absolute government . dan. 1. v. last . he prospered all the reign of darius , dan. 6. 28. and in the reign of cyrus , that is , to the first of his absolute government , and then dies : for he came not out of captivity , which doubtless he had done , if he had lived , being a man , whose heart was set upon the work of god , and the good of his church . others take it to be the one and twenty natural days of daniels fasting , as v. 2. but this cannot be , because the holy spirit , that we might not be misled , reckons them twice by weeks of daies , as v. 2. 3. that we might not take them for the time after v. 13. of one and twenty days as usual in scripture , a day for a year . and in what sense can we suppose that the prince of the kingdom of persia , could withstand an answer from god , of daniels prayer , when the angel tells him , that from the first day he set his heart to understand , &c. he was heard , v. 12. therefore to conclude , what persons histories say did reign , which the scripture knows nothing of , or the time they say they did reign , is nothing to me ; for i cannot think that god in his word would have been so distinct , and particular in the persons reigning , and their time , had it not been for a guide to us to calculate by . therefore let others go by what rule they please , i desire to abide by that word , which i know is a sure word of prophesy , and cannot deceive any that have the mind of god in it . an essay towards the understanding the time set in the scriptures respecting the witnesses , left in the word for the use and benefit of the church . and first , why two witnesses ? first , either because the scriptures tell us , that in the mouth of two or three witnesses every thing shall be established . two are sufficient , and less cannot ; holding forth this truth to us ; that let god's faithful servants be never so much reduced as to their number , yet he hath not left himself without sufficient witness in this world. or , secondly , to signifie unto us the greatness of that apostacy that should be from the truth , of which the false church should be composed , the whole earth wondring after the beast , and that but few comparatively should be found faithful in the time of the holy cities being trodden under footby the gentiles . or , thirdly , signifying to us , that as the church at the time of christ's coming was but one national church , therefore represented by one candlestick , zech. 4. 2. now under the gospel the true church of god , the mystical body of christ her head , consists of several visible churches , and therefore is represented by two candlesticks , rev. 11. 4. secondly , who those witnesses are ? ans. leaving them to their own thoughts , who take them to be either the two testaments , or magistracy and ministry , or two particular persons , i conceive them to be the faithful people of god , that have obtained grace to hold the truth of christ in all ages , in a faithful adherence to him , under all the apostacies that have been made from them , and oppositions that have been made by them that have apostatized from them that have not loved their lives unto the death , for the love they have had to christ and his gospel . thirdly , the time of their prophesie is set down , rev. 11. 3. and is 1260 days , that is , so many years , which time is contemporary with the gentiles treading under foot the holy city for forty two months . now although in forty two full months there are more days by about eighteen than 1260 , yet the text seems to give us to understand that these times shall begin and end together , though thus differently reckoned , the one by the sun , the other by the moon , as may more fully appear in the next consideration of their work . fourthly , their work is implied in the name given them ; they are called witnesses . to make a person a true witness , he must have a full knowledge of what he says or testifies , 1 john 1. 1 , 2 , 3. therefore they are gods children here intended , that have experienced the things they testifie unto ; so the matter of their testimony is that act. 1. 8. to testifie to christ his person and offices the alone mediator , as revealed , opened and held forth in the gospel , which is that upon which the true church of god is built , eph. 2. 19 , 20 , &c. and which is the temple not given to the gentiles , whilst the court and holy city is given to them to tread under foot forty two months , all which time the witnesses here intended are to prophesie and testifie to those truths , that others under a name and profession of christ apostatized from , and intruded their false doctrines and corruptions instead of the truths and true worship of god , acts 20. 28 , 29 , 30. 2 thes. 2. 1 , 2 , 3 , 12. &c. 1 tim. 4. 1 , 2 , 3. &c. 2 tim. 3. 1 , 2 , 3 , 4 , 5. 1 pet. 3. the whole chapter , 2 pet. 2. the whole chapter , the epistle of jude , all are prophetical of great apostacies that would be from the truths and purity of the gospel . now , i say , the work of the witnesses is , to stand up for the defence of the gospel , and they shall do so for 1260 years together , and then they are slain and lye dead for three days and a half , that is , three years and a half , then the spirit of life from god shall come upon them . fifthly , their finishing their testimony , this must either respect their testimony it self , or the time allotted to them , that is , the 1260 years ; i conceive the first is intended , for after or when they are upon the finishing it , there is a fresh war made upon them , in which , they that make the war upon them prevail , so as to overcome them , and kill them , and then they lye dead for three years and ½ , now how long time this shall take up , is not said . and if the holy spirit who had been so exact , in setting down the time of 1260 years of their prophesy , and the three days and ½ of their lying dead , had omitted a time between both , the church of god had been at as great uncertainty , as if no time had been set almost . therefore if we take the finishing their testimony to respect their work , then it is our concernment to consider wherein this finishing part doth lye ; and that i conceive to be in a witness to the kingly office of christ. his prophetical , and priestly offices were first witnessed to ; and this hath been lastly contested for , even to blood , in the last wars in england , as the other had been upon which this last war hath been commenced . the testimony being further confirmed in the martyrdom of many of those concerned in the finishing of this testimony . the sufferings of the church in these late years has been carried on against her otherwise than in former ages , in other methods , and under other names , and pretences , all bespeaking that the time of finishing the testimony is come , and the war commenced , and it may be an overcoming , if not killing also . sixthly where this shall be ? ans. it will be there where this finishing part of the witness to christ is born , for there the last war is ( which is the last effort which antichrist shall make against the church of god ) and overcoming , and killing will be : and where they shall lye dead , and where they shall rise ? when the spirit of life from god comes upon them ; now where shall all these things be ? the holy spirit tells us , it shall be in the street of the great city , rev. 11. 8. not in all the ten , but in one street , and upon their resurrection the tenth part of the city falleth , not the whole city at once , v 13. so that in the street , or kingdom where the testimony hath been finished , there all the rest follow , and there the deliverance of the church shall begin , to an utter overthrow of all her persecutors and mortal enemies . seventhly , when this shall be ? ans. to know the beginning and end of these times and things , there are two ways of calculating . the one is beginning at the head of a number , so reckoning forward to its end ; the other is back-wards , as daniel did , chap. 9. beginning our reckoning at the end of the number , and so reckoning to the beginning ; now by one of these two ways , in gods time we shall infallibly know . but to the question , i suppose both ways may be a help to us now , and scripture numbers have a dependance one upon the other , and there lies the harmony of them , when that is understood . the great number , which includes all the rest , throughout the sufferings of the church of god , under the three last of daniels four monarchies , is that of 2300 years , which i have indeavoured to carry on by scripture to the end of it , within forty five or forty four years , from this year of our lord 1686. there are two other great numbers in daniel , chap. 12. one of 1290. the other 1335. which is forty five more than the other ; so that altho' they both begin together , they do not both end together , by 45 years . that they begin together is evident , for the 45th is the addition of so many to the 1290. therefore blessed is he that lives to the forty five longer than the 1290. for altho' the churches deliverance shall begin at the 1290. it shall not be compleated till forty five more ; therefore blessed is he that lives till that time : so that when ever these 1335. years begin , they end with the 2300 years also . again , the 1290. is thirty more than 1260. in rev. 11. therefore tho' they may end together , yet they cannot begin together . and because of this , expositors have generally judged , that the 1290. in daniel relate to the jews , and the 1260 to the gentile church , but by what reason i cannot be satisfied . hence they head this 1290. at julians attempting to rebuild the temple ; the reason of which was this , he had apostatized from christianity , and restored the gentile worship and sacrifices , and as an affront to christians , put the jews upon sacrificing also , who told him that it was not lawful for them , but in the temple at jerusalem , therefore he orders them to build it , which they attempted to do , but could but attempt , for god by his immediate power prevented them . this julian began his reign in 365. and reigned but three years , so that this opinion time hath confuted ; for add 1290 to 368 , it makes but 1658. at which time they reckon'd the jews would be called ; but no such thing hath been : therefore they expounded all these places , which we read sacrifices , with a supplement , in dan. 8 12. chap. 11. 31. chap. 12. 11. to intend the jewish worship , which julian attempted to set up in confront to christianity , to be the abomination that makes desolate , for all or any of which i see no reason . it is properly translated sacrifice in one place , as chap. 9. 26 , 27. and this doth relate to the taking away of the sacrifices then in being , of gods own appointment , which accordingly were taken away , as christ himself also admonished . mat. 24. 15. by titus — &c. 368 1290 1658 but the abomination which makes desolate , i conceive is some corruption in the gospel worship , the true worship of god ; and therefore seeing we , as before , find the apostle concerned so much in forewarning the church by a spirit of prophesie , of what had also been expresly foretold by the spirit of god ; if it was expresly foretold , it must be written some where or other : and take the apostles own exposition , 1 tim. 4. 1 , 2 , 3. why may we not rather reckon this to be the abomination , to astonishment foretold by daniel , and this came in in the 383. year , when syricius was bishop of rome and continued 15 years ; in his time marriage was forbidden to the priests , and in the 425. year caelestinus was bishop of rome and continued eight years ; he assumed the temporal power , as 2 tim. 3. 1 , 2 , 4 , 5. and why we may not head these numbers here , i would be glad to understand . in the last of which i conceive antichrist did make his first visible appearance in the world : so that add the 1260 to 425 it makes 1685 , and you bring it to the end of 2300 days within forty five years , or a year or two , which time i conceive is alloted to pour out the vials , and to accomplish the great revolutions in , that shall come upon the earth , in order to the possessing of the kingdom , that shall be given to the saints of the most high , dan. 7. 26 , 27 , 28. there is time expressed by time , times , and dividing of time , three times in scripture , as dan. 7. 25. 12. 7. rev. 12. 14. i find time thus expressed but in one place more , and that is , dan. 4. 23. where it's certainly taken for years , and by what rule we will construe it otherwise in other places i see not . and that in dan. 12. 11. seems plainly to relate to a special time of the enemies accomplishing to scatter the power of the holy people , then all shall be finished , ( i e. ) the sufferings of the church , or deliverance shall thence begin , and bear date from the end of this three years and ½ in dan. 7. 25. he tells who shall act this last part , compared with rev. 11. and in rev. 12. 14. how god even in that time will provide for his church , when the devil pours out his last wrath upon her , knowing his time is short , and what time this should be , except the three years and ½ of the witnesses lying dead ; i cannot see the time when babylon shall say in her heart , she sits a queen , shall see no sorrow , widdow-hood , or loss of children any more , having accomplished what she had been 1260. days labouring 1260 425 1685. at , the slaughter and death of the witnesses , whom she hath now dead at her feet ; therefore they make merry , send gifts to one another , not knowing how near utter destruction is at her door , she being like pharaoh of old . but a noise , and past her time . for i conceive the witnesses cannot be said to prophesy when dead , therefore this time follows immediatly upon the end of the 1260 days of their prophecies ; which ending in 1685 according to the preceding computation ; at which time popery came to be inthron'd in this nation , accomplished the slaughter and death of the witnesses ; the time of whose lying dead , which was to be three years and an half , being added to 1685 , amounts to 1688 and an half , which was the very time of gods lifting up his hand by his present providence to save these distressed nations . finis . a catalogue of books printed for nath-crouch at the bell in the poultrey near cheapside . history . 1. england's monarchs : or , a relation of the most remarkable transactions , from julius caesar ; 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with picures and poems exposing the follies of every age. together with several other poems and pictures , namely , the history of cassianus a , christian schoolmaster , who was martyrred by his own schollars for the profession of the true faith. a spiritual hymn by mrs. ann askew a lady of quality , who suffered cruel martyrdom for the protestant religion in the reign of k. henry 8. divine exhortations , to a virtuous woman . to his children . to a lady written in her book . to his brother . all written by mr. john rogers minister of st. sepulchers london , while he was prisoner in newgate , before his martyrdom in smithfield , in the bloody reign of queen mary . the glorious lover , or a dialogue between divine love and worldly lust , the one persuading the soul to imbrace the love of christ in youth , & the other alluring it to ruin and destruction . the penitent youths alphabet , conformable to the 24 letters . with many others , very useful for instructing of young persons . by r. b. price bound 6d . 35. antichrist stormed , or the church of rome proved to be mystery babylon the great whore , rev. 17. by many & undeniable arguments , answering all the objections of the papists , and all others . together with the judgment of many ancient and modern divines , & most eminent writers concerning the rise and final ruin of the beast & babylon , proving it will be in this present age ; with an account of many strange predictions relating to these present times . by b. keach price one shilling . 36. the devout souls daily exercise in prayers , contemplations & praises , containing devotions for morning , noon , & night , for every day in the week ; with prayers before and after the holy communion : and likewise for persons of all conditions and upon all occasions : with graces and thanksigvings before and after meat . by r. p. d. d. price bound six pence . 37. sacramental meditations upon divers select places of scripture , wherein believers are assisted in preparing their hearts , & exciting their affections & graces when they draw nigh to god , in that most awful and solemn ordinance of the lord's supper . by jo. flavel late minister of christ in devon. price one shilling . 38 ▪ jacob wrestling with god , and prevailing ; or , a treatise concerning the necessity and ●fficacy of faith in prayer : wherein divers weighty questions and cases of conscience about praying in faith , are stated and resolved : for the satisfying of scrupulous consciences ; conviction of formal hypocrites , awakening of all both weak and strong , o this great duty of prayer . by t. taylor , formerly minister at st. edmund's bury , now at cambridge . price one shilling . 39. heaven upon earth or good news for repenting sinners : being an account of the remarkable experiences & evidences of many eminent christians in several declarations made by them upon solemn occasions . displaying thē exceeding riches of the free grace and love of god in supporting them under violent temptations & at length filling their souls with divine consolations . with the memorable conversion , exemplary repentance , and dying expressions of the late earl of rochester . approved of as very necessary for comforting poor doubting believers , by w. dyer minister of the gospel . price one shilling . 40. the welcome communicant , containing brief directions to the weakest christians how to proceed from one grace to another , according to the rule of the sacred scriptures , that so they may come with cheerfulness and acceptance to the lords table . together with devotions and prayers before , at , and after the receiving the holy communion . by a. h. d. d. price six pence . finis . notes, typically marginal, from the original text notes for div a47362-e6710 ri●●mus st. thom. adsac● . eucharist . rev. 17. v. 11. 6. 16. * cum inter . in glosl . extr . job 22. in liv. 2. * de expresso dei verbo . † epiphanius horis . 97. per totum . * de imag. 1. 2. bernard . livius l. 1. plutarch in numa . bellar. de imag. sanct. l. 2. c. 8. isa 40. 18. gal. 3. 13. quis nescit vo●usi , bithinice qualia demens egyptus protent a colat , &c. j●venal sat . 15. notes for div a47362-e15830 dan. 11. 21. ver . 22. ver . 23. dan. 11. 35. notes for div a47362-e19200 pet. jurieu accom . prophe . p. 37. see his preface , advice to all christians . here i must n●te sith by the church he speaks of thus divided ▪ into three parts , is meant great babylon or church of rome , it f●llows plainly from hence that all these three parts are antichristian , and but as so many limbs of the great whore. pools annot on rev. 11. 15. * in this he agrees much with dr. goodwin and many other english writers that the slaying of the witnesses is not a temporal slaying but only a●i●il death , and it much comports , as we before have noted , with the late dismal days in england . our times in respect of the late king and his confederates have sufficiently made this good which the dr. so long ago hinted . — notes for div a47362-e24610 * so 't is now by france . notes for div a47362-e25790 see mr knowles exposition on the rev. p. 130. notes for div a47362-e29970 ans. ans. the breach repaired in god's worship, or, singing of psalms, hymns, and spiritual songs, proved to be an holy ordinance of jesus christ with an answer to all objections : as also, an examination of mr. isaac marlow's two papers, one called, a discourse against singing, &c., the other, an appendix : wherein his arguments and cavils are detected and refuted / by benjamin keach ... keach, benjamin, 1640-1704. 1641 approx. 414 kb of xml-encoded text transcribed from 137 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47407 wing k50 estc r21273 12566775 ocm 12566775 63351 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47407) transcribed from: (early english books online ; image set 63351) images scanned from microfilm: (early english books, 1641-1700 ; 320:2) the breach repaired in god's worship, or, singing of psalms, hymns, and spiritual songs, proved to be an holy ordinance of jesus christ with an answer to all objections : as also, an examination of mr. isaac marlow's two papers, one called, a discourse against singing, &c., the other, an appendix : wherein his arguments and cavils are detected and refuted / by benjamin keach ... keach, benjamin, 1640-1704. xii, [6], 192, 55, [1] p. printed for the author, and sold by john hancock in castle-alley on the west side of the royal-exchange, and by the author at his house near horselydown in southwark., london, : 1691.. "an answer to mr. marlow's appendix" has special t.p., separate paging and register pages 19-47 and 155-159 are tightly bound in the filmed copy. pages 1-53 and 145-170 photographed from union theological seminary library, new york, copy and inserted at the end. errata: p. [6]. advertisements: p. [1] at end. reproductions of originals in british library, and union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng marlow, isaac. -discourse against singing. marlow, isaac. -appendix. music in churches -early works to 1800. 2005-04 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-06 andrew kuster sampled and proofread 2005-06 andrew kuster text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the breach repaired in god's worship : or , singing of psalms , hymns , and spiritual songs , proved to be an holy ordinance of jesus christ . with an answer to all objections . as also , an examination of mr. isaac marlow's two papers , one called , a discourse against singing , &c. the other an appendix . wherein his arguments and cavils are detected and refuted . by benjamin keach , preacher of god's word , and pastor of the church of christ meeting on horselydown , southwark . job 6. 25. how forcible are right words ! but what doth your arguing reprove ? isa . 52. 8. thy watchmen shall lift up the voice , with the voice together shall they sing . london , printed for the author , and sold by john hancock in castle-alley on the west side of the royal-exchange , and by the author at his house near horselydown in southwark . 16●● . the epistle dedicatory to all the baptized congregations in england and wales , who are in god the father , and in our lord jesus christ , grace , mercy and peace be multiplied . particularly to the church of christ , meeting on horslydown . holy and beloved , it cannot but rejoice my soul , when i consider of the exceeding grace and abounding goodness of the holy god towards you his poor and despised churc● and people , in respect of that clear discovery he hath given you of most of the glorious truths of the gospel , and of the true apostolical faith and practice thereof . you have not made men , general councils , nor synods , your rule , but god's holy w●●d : your constitution , faith , and discipline , is directly according to the primitive pattern ; god hath made you ( in a most eminent manner ) to be the builders of the old wastes , and raisers up of the former desolations , and repairers of the waste cities , the desolations of many generations , isa . 61. 4. you have laboured to sever the gold from the dross , and to build with proper and fit gospel-meterials , viz. spiritual and l●●●ing stones , well hewed and squared by the hammer of god's word and spirit , and will not take one stone of babylon for a corner ; you will go forth ( as far as you have received light ) by the footsteps of the flock , and feed your kids beside the shepherds tents , cant. 1. 8. and god of a small people hath graciously made you a multitude ; you have been helped , and so born up by everlasting arms , that you have held fast your holy profession in the day of trial , and exposed all that you have had in the world to spoil and loss , for the sake of jesus christ , when many turned their backs , and exposed the holy name of god to reproach ; and to our further joy , many of you have of late , more especially in your general assemblies , shewed your great zeal for the name of god , and care of his church , in a more than usual manner ; and particularly you have endeavoured to revive our hopes , for the continuation of a faithful and laborious ministry for the time to come , by striving to promote such learning and studies as god's word directs to ; and not require ( like israel's task-masters ) poor ministers , as i may so say , to make brick and allow them no straw ; but you do now more fully see that gospel-ministers ought to have a gospel-maintenance , even such as god hath ordained ; that so they might not be intangled with the affairs of th●● life , but wholly give themselves up to that great work they are called to . go on and prosper , holy and beloved , let not your hands be weak , nor satan obstruct or hinder so hopeful a beginning ; let it appear you do love jesus christ more than father or mother , more than son or daughter ; and labour to reform what is amiss as to those great evils that abound too much in the churches of the saints , tho i hope not so much amongst you as among some others , particularly in respect of pride and covetousness , or that base worldly and earthly spirit that is the bane of religion , and makes the lor'd people of so ill a savour in the world ; let your lives declare whose you are , and to what countrey you belong ; and as you have a good doctrine , so labour for a suitable conversation ; and then , brethren , what can or will be wanting to make you compleat in the whole will of 〈◊〉 ? truly , according to my small light , i know not , unless it be a restoration of this lost and neglected ordinance of singing psalms , hymns and spiritual songs , which i fear , and partly understand , some of you want light in . i have therefore made bold to dedicate this small treatise to you all , hoping you will take it from me in good part , and well weigh what is here said , before you judg and condemn it for an errour . i am afraid of some old prejudice some of you have taken against this sacred truth of the gospel ( for so i must call it ) ; you can't think you have as yet come to a full attainment , or are already perfect in knowledg . besides , i hear you generally own singing of psalms , &c. an ordinance of god ; and indeed i cannot see how any , who own the bible and new tastament of christ to be their rule , can deny it . why then , consider whether you have this ordinance at all , or can be said to sing in any proper sense : certainly many of you are wholly without it , as will i hope appear fully , if you read this treatise quite through impartially . can ●t be thought the churches should be enjoined by the holy ghost to sing psalms and hymns , and yet there 's no coming at the practise of it● without an extraordinary spirit , or miraculous gifts ? i have been provoked by our brother , who wrote against singing , to set pen to paper , and not only by him and his book , but i have been induced by multitudes , for several months , to give him an answer , so that i hope you will not be offended with me in what i have done . i have much peace in the doing of it ; and truly , brethren , the loss of this ordinance doth , i am afraid , more obstruct the increase of our churches than many are aware of . what a multitude are convinced of christ's true baptism , and yet refuse to have communion with our churches when baptized , because they say , if they ●hould , they must lose this ordinance of ●inging , which they have an equal esteem ●or : and how doth it open the mouths of ●ur godly brethren of other perswasions , ●o speak against us , for being so zealous for ●ne gospel-ordinance , and so careless about ●nother , that very few christians , who have ●ad the greatest light , zeal and piety in ●ny age of the church , ever doubted of ? 〈◊〉 grieves me to think there should be a ●reach made in god's worship among you , ●o whom god hath given so much light in other cases . and , o that what is here said , might through the blessing of god prove a means to repair it . in a word , singing is injoyned ; some ●hing it is : if we have it not ( but 't is with ●ou ) we would willingly know what your singing is , or what you call singing : for we do say and testify , we believe you are wholly without singing in any proper sense at all . the lord give us moderation ; don't let us be bitter one against another . i shall beg a part in your prayers , and intreat you to look over what weakness you may see in this small tract , for i am , you know , but a babe in christ's school , and know but in part . and now to you , my beloved brethren and sisters , ( who meet on horselydown ) whom i hope i may say are my joy and my crown , whose souls are most dear to me , and whom i can say i truly love and long after ; it rejoices my spirit to see how generally you are inlightned into this gospel-duty ; but 't is no small grief to me to see ( since the church in such a solemn manner agreed to sing the praises of god on the lord's day ) to find some of you so much offended ; i am perswaded 't is for want of consideration , for you have no new thing brought in among you . hath not the church sung at breaking of bread always for 16 or 18 years last past , and could not , nor would omit it in the time of the late persecution ? and have not many of the honest hearers ( who have stayed to see that holy administration ) sung with you , at that time , and yet none of you ever signified the least trouble ? and have we not for this 12 or 14 years sung in mixt assemblies , on days of thanksgiving , and never any offended at it , as ever i heard ? what is done more now ? 't is only practised oftner : and sure if it be god's ordinance , the often practising of it , by such who find their hearts draw out so to do , cannot be sinful . and on that solemn day , when the church would have it put up , to see 〈◊〉 the members stood affected about singing , almost every ones hand was up for it , or to give liberty to the church at such times to sing . and when put up in the negative , but about 5 or 6 at most ( as i remember ) were against it . did any one of you , at that time say , if we did proceed to sing at such times , you could not have communion with us ? which if you had , i perceive the church , nay every one of us who had born our burden for many years , would have born it a little longer ? besides , did not the church agree to sing only after sermon , and when prayer was ended ? and if those few brethren and sisters who were not satisfied , could not stay whilst we sung , they might freely go forth , and we would not be offended with them ; so far was the church , or my self , from imposing on the consciences of any . but is it not hard that some of us should so long be laid under a burden , when the church generally was against singing at that time , and you cannot bear it now it is come to be your lot ? i am afraid the noise of these things are misrepresented abroad , and therefore i thought it might not be amiss to rectify mistakes in you , or any other brethren . the matter of difference that is at present between the church and some few of our dear and beloved brethren and sisters , is not about singing it self , nor singing with others , for that has been all along the practise of the church for many years ( as before i hinted ) but only about singing on the lords day , unless it be one member , except the judgments of any other are lately changed . but my brethren will , i hope , seriously consider of the matter , and labour after that christian love , tenderness and forbearance the gospel calls for . we are exhorted to bear one anothers burdens , and so to fulfil the law of christ . for the lord's sake let us not fall out by the way , and lay things grievous on one anothers spirits ; for we are not lords over one anothers faith , but helpers of each others joy. o my brethren , pray let us all watch against satan , and strive to keep the vnity of the spirit in the bond of peace . i must confess , divers of you did much desire me to answer mr. marlow's book before this time , but i hope you will excuse my neglect , for some of you know the occasion of it ; ●tis done now , and in the fear of god recommended to your perusal . and o that the lord would be pleased to bless it to your satisfaction , then shall i have cause to praise the lord that i undertook the work. i can ●●y you lie near my heart , and i would do any thing i am capable of to promote truth and peace amongst our selves , and in all the churches of christ . if any of you should say , how can we be satisfied to have communion with the church , when we believe 't is an innovation ? ( that 's a hard word . ) ar● you infallible ? is there not ground for you to fear you are mistaken , or to think in the least 't is a doubtful case , since so much is to be said for it , and has been so generally received from the beginning by most enlightned saints , and you your selves with the church for so long a time been in the practice of ●t at other times ? besides , can you find any ground from god's word , that will warrant you to separate your selves from the church upon this account ? and also may not the same or like scruple rise in our spirits against having communion with you , who we be●ieve lie short of a plain gospel-ordinance , ●nd so , through want of light , diminish from god's word , as you say we add thereto by doing of it ? but far be it from us to have a thought to act that way towards any of you . moreover , will not such a practice , of a separation from the church upon this account , justify other godly christians , who are members of such churches who do not sing , ( that are convinced as well as we it is their duty ) to separate from those congregations , to joyn with such churches as are in this practice ? doubtless that door that will let you out of this church , will let others out of those churches , ( i mentioned before ) and there are not a few such in this city . there is one thing i think good to note here , to prevent any mistake , that tho i call preaching a moral duty , yet to preach the gospel only , appertains to such whom god particularly hath gifted for that work , and who have a lawful call to it . i shall conclude with the words of the holy apostle , finally , brethren , farewel : be perfect , be of good comfort be of one mind , live in love and peace , and the god of love and peace shall be with you . 2 cor. 13. 11. which is the prayer of him who is , your unworthy brother , fellow servant , and poor labourer in god's harvest , b. keach . from my house near horselydown , southwark , april 3d 1691. the contents of the chief things contained in the insuing treatise . what it is to sing , page 5. that there can be no proper singing without the voice , pag. 6. 't is not simple heart-joy , or inward rejoicing without 〈◊〉 voice , p. 7. a metaphorical singing mentioned in scripture , p. 7. no mental singing , as there is no mental praying , p. 12. the essence of singing no more in the heart or spirit , 〈◊〉 the essence of preaching , &c. p. 14. singing is a musical melodious modulation , or timing of 〈◊〉 voice , p. 15. 't is not praising of god in prayer , p. 16. wherein singing and other praisings of god differ , p. 16 , 17. several distinct noises of the tongue , or bodily organ , 19 , 20. they that 〈◊〉 not with the voice , sing not at all , p. 21. singing th● praises of god , proved our duty from the anti●●● of that practice , of the angels singing at god's bringing 〈◊〉 the first visible creation . the angels sung also at the ●●nging in the second creation , or work of redemption , 22 , 23 , 24. singing an act of the voice , and also an act of god's ●●rship , p. 24. the devil a great enemy to the singing of god's praise . 〈◊〉 sing to christ , p. 25 , 26. an argument to prove singing part of god's worship , p. 27. singing a moral duty , proved by four demonstrations , ● 30 , to p. 40. an argument to prove it our duty to sing praise to god , ●●ken from its being a part of natural religion , p. 41. singing our duty , from the practice of god's people be●re the law , under the law , and under the gospel , p. 41 , 〈◊〉 p. 45. singing of psalms , &c. our duty , proved from scripture-precepts , p. 45 , to p. ●2 . singing under the law with instruments of musick typical , p. 53. singing the praises of god proved to be our duty , because instituted under the gospel , and injoyned on the churches , p. 54 , to p. 56. an argument from thence , p. 59. obj. we cannot tell how to come at singing , answered , p. 85. singing god's praises , &c. confirmed by a miracle , as other gospel-ordinances were , p. 60. obj. singing was done by an extraordinary gift , therefore we must not sing now ; answered , p. 62 , 146 , 147. the direful consequents of such an assertion , p. 63. an argument drawn from the extraordinary gift in the apostolical church , in bringing in a psalm , &c. p. 64 , 65. proving singing of psalms our duty , from the practice of the churches next after the apostles times , p. 65 , 66 , 67. shewing the form or manner of singing , and that it ought to be with united voices , p. 70 , 71 , 72. singing together with united voices , proved from the practice of the saints under the old testament , p. 74 , 75. proving singing together in publick worship our duty , from scripture-prophecies that relate to gospel-days , p. 75 , 76 , 77 , 78 , 79 , 80. proving 'tis our duty to sing god's praises with united voices , from the great noise singing in the scripture is said to make , p. 83. four sylogistical arguments to prove singing together with united voices , the true manner of performance of this duty , p. 85 , 86 , 87 , 89. shewing what matter it is we should sing ; that the matter in general must be the word of christ . what is meant by psalms , hymns , and spiritual songs , p. 90. ephes . 5. 19. col. 3. 16. distinctly opened , p. 91 , 92 , 93 , 94. other hymns may be sung besides david's psalms , p. 95 , 96 , 97 , 98. & p. 154 , 160 , 161. shewing who ought to sing god's praises , and that the whole church ought so to do , p. 10● . obj. what ground to sing before or after sermon , answered , pag. 102. obj. what ground for the church to sing with vnbelievers , answered , p. 105 , 106 , 107 , 108 , 120. mr. marlow's book exami●● and answered , p. 111. no apostacy , or going back to sing god's praises , p. 112. speaking and admonishing one another in psalms , &c. what , plainly opened , p. 113 , 114. the speaking to our selves in psalms , ephes . 5. 19. and admonishing one another in psalms , mean● one and the same thing , p. 114 , 115. paul speaks not to ministers in those words , but to the whole church , p. 117 , 118. the folly of mr. marlow laid open , about what be speaks of the essence of singing , p. 122. his notion about the essence of singing , &c. tends to destroy all external duties and ordinances , p. 123 , 124. it confirm quakerism , and their silent meetings , p. 125 , 126. obj. no institution for singing till david's time , answered , p. 127 , 128. obj. singing of david's psalms only suited , to levitical ceremonies and temple worship , answered , p. 129 , 130. objections about the matter of david's psalms , answered , p. 131. mr. marlow's objections and cavils against precomposed hymns , answered , p. 134 , 135. like rule for precomposed spiritual hymns out of god's word , as for precomposed sermons , largely proved , p. 136 , 137. obj. women must not speak in the church , therefore must not sing in the church , answered , p. 139 , 140 , 141. obj. 1 cor. 14. 20 , to 34. about an extraordinary gift to sing , answered , p. 142 , 143 , 144. what meant by winter , and time of the singing of birds , cant. 2. opened , p. 147 , 148. obj. singing in the temple by an extraordinary gift , answered , p. 146 , 147. mr. marlow's reply to isa . 52. 8. about the watch●●● singing together , answered , p. 149 , 150. the antitype of solomon's temple , not the church in the 1000 years reign , p. 150. mr. marlow's reply to christ's singing an hymn with ●is disciples , p. 151. his objections from acts 4. 24. answered . dr. du-veil's sense of the greek word hymnos , p. 151. mr. marlow's reply to paul and silas's singing , answered , p. 153. obj. moses's song by inspiration , answered , p. 160. obj. prayer under the law , differs from prayer under the gospel , and so singing differs also . there were shadows and legal rites used in them then , largely answered , p. 162 , 163. jewish temple-worship , jewish day of worship , jewish m●sick in worship , the levites maintenance , all legal rites and shadows , yet to meet together to worship god ; a time of worship ; a maintenance for gospel-ministers , and singing , all moral and perpetual duties . p. 165 , 166 , 167 , 168. obj. a greater measure of the spirit required to sing than to pray , answered p. 170 , 171. obj. none must sing but such who are merry , or have an extraordinary cause so to do , answered , p. 172. obj. no command to sing in publick worship , again answered , p. 173. as much rule to sing before and after sermons , as to pray at those times , proved , p. 173. the cause of the decays in churches , what , p. 176. obj. precomposed forms carnal , answered , p. 177. as much ground to object against precomposed sermons , p. 179. obj. david's psalms , the original not in metre , answered , p. 180. the dangerousness of mr. marlow's cavils about the form and manner of performing ordinances , opened , p. 181 , 182. singing , a piece of art , answered , p. 103. obj. the gift for singing not continued in the church , answered , p. 185. mr. marlow's unchristian conclusion of his book , answered , with reflections thereupon . p. 186 , 187. singing god's praises , an vniversal duty , done by all sorts of men at all times , in affliction , and at martyrdom , p. 189 , 190. the vse and excellent profit of singing god's praises , p. 190 , 191 , 192. the contents of our answer to mr. marlow's appendix . other ways to praise god , than by singing of his praises , yet that is one way notwithstanding , pag. 16. dr. owen is cited by mr. marlow to no purpose for his cause , p. 17. the direct and primary signification of hymnos , is to sing , or they sung , p. 18 , 19 , 20. obj. singing in the primitive days , was by a special gift , answered again , pag. 21 , 25 , 26 , 27. mr. marlow has a bad cause to plead , appears by the mediums he uses , shewed in five things , p. 22 , 23 , 24. inward joy , peace , &c. not the fruit of the special gifts , but of the graces of the spirit , p. 25 , 26. fillings of the spirit necessary for saints in discharge of all duties , p. 29. mr. marlow's arguing dangerous , proved by one argument , p. 31. obj. women must not sing in the church , because they must not speak in the church , again answered , p. 32 , 33 , 34 , 35. women may speak several ways in the church , and sing too , p. 33. not for women to speak in the church , it is not to usurp authority over the man. singing not teaching , tho a teaching in it , p. 34. women allowed to prophess in the church , p. 35. what teaching is in singing . how all may be said to teach , and yet all hearers too p. 37 , 38. mr. marlow confounds singing and preaching together one while , and prayer and singing at another , p. 38. mr. marlow's singing in the 1000 years reign examined . and what precepts the saints shall have to sing then , that do not impower us to sing now ? p. 38 , 39. every word of a sermon may be premeditated by the spirit , and yet be spiritual , and so may hymns too , p. 40. what mr. marlow says may lay men under temptation not to pray at all for want of a gift , p. 41 , 42. if we must not sing who have not a full assurance of god's love , we must not also rejoyce in god , p. 42 , 43. we are come to such a perfection of divine worship , as to know what god's ordinances are , p. 45. one note more worth observing on eph. 5. 19. col. 3. 16. p. 44. obj. how shall we sing the lord's song in a strange land , answered , p. 45 , 46. singing a moral duty , and more acceptable to god than sacrifice , or mosaical rites , p. 44 , 45. the genuine and proper signification of the word hymnos , and mr. m's citation of dr. owen , examined by another hand , p. 48. other authors upon that greek word examined , and his mistakes about it detected , p. 49 , 50. to the end . reader , before you read , you are desired to correct these faults that have escaped the press . page 27. last line , blot out , as the hebrew word signifies . p. 33. l. 22. for in , r. to p. 64. l. 19. for with miracles , gifts , r. miraculous gifts . appendix , pag. 19. lin . 32. r. is the greek word there , he hymned ? the introduction . it cannot but be lamented to see what temptations many men have been laid under , by the great enemy of truth , in every age of the world , in their fierce opposition against one or another blessed ordinance and institution of jesus christ ; and this not only by bad men , but also by men fearing god : all which , no doubt , arises , either from their ignorance , or else from that prejudice there is in their hearts against it ; from a fond conceit that it can't be a truth of christ , because they never looked upon it so to be , ( nor some wiser than they ) ; nor are they willing to believe it to be a truth , since some ( who have not such light and knowledg in other blessed truths ) do practise it : as if , because some men , who hold and maintain some gross errors and falsities , can hold and practise no truths at all ; whereas 't is evident , the church of rome , which is mystical babylon , are sound in the doctrine of the trinity , as far as i can gather , and possibly in some other points also : for they believe the resurrection of the body , and the eternal judgment , and that christ died without the gate of jerusalem : but i am afraid some men have a fancy they know all the whole mind of christ , and that they need not be taught any other truths , than those which they have received : notwithstanding can't but know , the church is but newly come out of the wilderness , or popish darkness ; and not so fully neither , as to be as clear as the sun , as in due time she shall . reformation , 't is evident , is a hard and ●●●ficult work , and ever was ; 't is no easy th●●g to restore lost ordinances , i mean , such as have for many years been neglected , and strangely corrupted , through that antichristian darkness that hath for so many ages and generations overspread the earth , which is manifest 〈◊〉 respect of baptism , and imposition of hands upon baptized believers ( as such . ) one would even stand and wonder to see how many godly , learned , and good men , should be so dark as to maintain , and that resolutely too , that corrupt practice of pedo-baptism , ( or rather rantism ) considering it hath not the least footing in the word of god , but is so directly contrary to the nature and constitution of a gospel-church , and administration of new-testament-ordinances . but let not those of our own perswasion much longer wonder at this , since some of them seem as blind and dark in another blessed truth , and sacred ordinance of the ever glorious god , that hardly was ever opposed as by them ; but hath been generally owned in every age of the church , and that by the most godly and enlightned christians from the beginning of the world till of late days ; and not now neither , but by some people of the baptized way , and others who are against all ordinances . i must confess no man ( through the grace of god ) can be better satisfied touching the truth of baptism , as practised by my brethren , than i am , and of the true order and constitution of our churches , and soundness of their faith in all the fundamentals of religion ; yet do i not think we have arrived to such a perfection of knowledg of all practical truths , that we need not enquire after any thing which we may not yet have understan●ing in . i must confess , ( as one observes ) that the great design of satan is , and always was , to put a cheat upon god's people , as well as to hold the world in blindness and wickedness ; by the one ( saith he ) satan holds men in a state of impenitency , and by the other he deludes christians to neglect their duties , and to obstruct their own comfort and priviledg . he acts as well in the shape of an angel of light , as of a prince of darkness , stirring up vain scruples and objections , especially in the minds of weak christians , and filthy imaginations in those who have not yet turned to god. i must confess , i my self , when first god enlightned me into his truth , was an opposer of this sacred ordinance ; but it was not for want of ignorance , and partly through prejudice , perhaps to such who i esteem , and even looked upon since that time , a corrupt people , and false in their church-constitution , and polluted with humane innovation , or inventions of men : the abuse of an ordinance is subject to raise mens spirits to a dislike of the thing it self . but , blessed be god , i have , for near twenty years last past , been fully convinced of the truth of the ordinance i now contend for , and have an equal esteem for it , ( through grace ) as i have for any other truth , knowing every word of god is pure ; and have found no little comfort in the practice of it , publickly in the church , and in private also . and that all may see upon what authority we have received , and do practise this ordinance of singing of psalms , and hymns , and spiritual songs , i have wrote this treatise ; and do hope , with the blessing of god , it may tend to establish such who own it to be an ordinance of christ , and convince others , who either oppose it , or through want of light , live in the neglect of it . singing of psalms , hymns , and spiritual songs , an holy ordinance of jesus christ . chap. i. wherein it is shewed , what singing is , or what it is to sing , or what the word doth import . it may seem strange to some wise and learned men , that i begin here ; possibly they will say , there is no need to speak a word about this , for all the world are agreed in the case ; all know what it is to sing , as well as they know what it is to speak . though this be true , yet i find a necessity to open this act of the bodily organ , as will appear by what follows ; for some men , it seems , are so confounded in their thoughts , that they do not know what singing is , but think there may be a singing without the tongue , taking the word [ melody in the heart ] to be all the singing the holy ghost exhorts to in the new testament ; and so would have us believe there is a mental singing , as well as mental praying ; nay , which is worse , would wholly exclude all other singing besides that , which is very hard ; if they should do so by prayer , it would strangely amuse all good people , viz. that we must have nothing but heart-prayer , without a voice . others say , that one person may be the mouth in singing , as well as in praying ; and so a multitude may be said to sing with him , though there is none sings but that single man , as in prayer . a third sort there be , i find , who conclude singing is wholly comprehended in the ordinance of prayer , and from hence please themselves that they do sing , when in prayer they give thanks to god , or praise god. but very remarkable it is to see how these men are confounded by this last assertion , in respect of one objection they bring against singing . object . what will you sing your prayers ? you may as well go to common-prayer , &c. thus i have heard one or two worthy men speak , not long since : why , truly brethren , it appears you do sing your prayers , nay , and that always too when you pray ; for i am perswaded you never pray to god for what you want , but you see cause to praise him for what you have received . all that ever wrote of prayer , that i have met with , do jointly agree , that praising of god , or giving of thanks , is one part or branch of prayer , and that part , it appears in your opinion , you sing . and if this be so , pray allow us to sing some prayers too , and do not charge us with common-prayer , unless david's psalms be a common-prayer-book : and then it will appear that common-prayer is of divine institution ; nay , and enjoyned on the churches too in the new testament ; for we know no psalms , i mean called so in god's word , but the book of psalms , or psalms of david . now these things being considered , i shall shew you what it is to sing , and so remove these cavils and mistakes about it . i shall not in this chapter shew you what 't is to sing with the spirit , or with grace in the heart , that respects the right performance of ●inging , but what it is to sing in our common acceptation , and in scripture too . first , it may not be unnecessary to consider of those several distinct and internal acts of the mind and heart of a man. secondly , of those external acts of the tongue of a man. 1. to think , muse , or meditate , is an inter●al act of the mind , wherein the excellency of the soul is discovered unto a man 's own ●elf ; as david saith , i am fearfully and wonderfully made , and that my soul knoweth right-well , psal . 139. 14. the soul has its divers passions , as fear , anger , &c. there lie the desires ; sense of want or fulness ; 't is the seat of joy and sorrow . but yet nevertheless there are several acts that the soul can't do without the bodily organ ; 't is capable of praying , or to joyn wi●● others in prayer , without the tongue ; becaus● there are the desires ( as i said before ) an● god hears and knows the groans , sighs , an● earnest desires of the soul , as well as if the● were expressed by words , yet ought the tongu● to be imployed in that service notwithstanding and not only for the sake of others who are 〈◊〉 joyn in with them in those servent breathings 〈◊〉 man may put up to god , but it may be expedient when a man is alone verbally to express his desires to the lord , for several reason● which i shall not mention here , it being not 〈◊〉 our present business : yet nevertheless the so●● without the tongue can't preach god's word can't dispute for it , &c. nor do many othe● things ; neither can the soul , i say , be said 〈◊〉 sing in a proper sense without the tongu● true , there is a metaphorical singing spok● of in the scripture , so by a metonymie the tre●● of the wood , and mountains , and fields 〈◊〉 said to sing ; and thus , in an improper sense the heart may be said to sing , when it on● rejoices in god. many proper acts of me● are often in the scripture ascribed to veget●bles and animal creatures , and many prop●● acts of men are attributed to god. fire and hail , snow and vapours , mountains and all hills , fruitful trees and cedars , beasts and all cattel , creeping things , and flying fowl are exhorted to sing and praise god , psal . 148. 8 , 9 , 10. which all know they cannot truly and in a proper sense be said to do . 't is frequent ( as mr. caryl observes ) in scripture to attribute acts of life to lifeless creatures , and acts of reason to those which have no sense ; the earth is said to mourn , tsa . 33. 9. the trees of the forest , as the hills and the valleys , are said to rejoice , isa . 65. 12. 13. the birds praise god , saith he , by their singing , and the stars by their shining . caryl on job , chap. 38. 7. now in like manner , if there be any such sort or kind of singing as these men plead for , viz. a mental singing , i. e. a heart-singing without the tongue , mentioned in scripture , ( tho i must confess i know none ) yet it could be no more a proper singing , than the blood of abel , which is said to speak , is a proper speaking : so that if they could shew us in any place of god's word , where any godly man is said to sing , and yet his voice was not heard , it would signify nothing to their purpose in turning all singing unto heart-melody , or inward rejoycing only , without the tongue expressing of it musically , or in a melodious manner ; for this is just to destroy the propriety of different actions and things said to be done . as to the other objection , take what mr. sid●●●am , in his treatise of singing , saith in answer to this objection , pag. 208. obj. but if one say ( saith he ) when one prays all may be said to pray , tho they do but consent , it may be so in singing of psalms , &c. answ . it is answered , saith he , all ordinances must be considered according to their proper nature ; some ordinances are so to be administred , as that only one at once can perform it , as publick prayer and preaching , and yet there must be a distinction even in these ; my silence in prayer ought to be when i pray with another , and yet i may be said to pray as well as he , which is the mouth of the whole , because my heart is with him in the same petitions , and my desires go equally with him : but in preaching , where silence must be likewise from the nature of the ordinance , yet , tho i consent fully with the matter , and agree in all that is said with never so much affection , yet i can't be said to preach , but only he that speaketh preaches . so now as to singing , there is a difference likewise of another consideration , if only one sing , none else can be said to sing , tho they joyn with the matter and agree to it in their hearts ; for it is an outward act , and terminated in the person that performs it : and tho in my silent conjunction , i may readily praise god , yet i can in no sense be properly said to sing with others , without i do use my voice and bodily organs as they do . this consideration , saith he , may give light to men that mind the nature and distinction of ordinances in their administrations ; that which is the confusion of other ordinances , is the beauty of this ; for two to preach or pray together at the same time and place , were the greatest confusion imaginable ; but for an hundred to sing together , is most harmonious and pleasant , so far from the breach of order , that harmony is most discovered by it . so far mr. sidenham . i hope our brethren do not think there is confusion in heaven , where the heavenly host with one voice-celebrate the praises of god by singing to him . 2. further , to prove that singing properly can't be done without the voice , it is material to observe the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal . 104. 12. where our dictionaries , as well as our annotators on the bible , shew it signifies giving a voice , and such a voice too , that is melodious in odulation , or tuning the voice . and , saith reverend dr. roberts , to limit singing only in the heart , and inward melody of the spirit , is utterly besides the apostle's intent , and contrary to the nature of singing , and destructive to all edification or advantage to others by singing . where do we read of singing in all the scripture without a voice ? how gross , saith he , and ignorant a contradiction in the adject , and absurd nonsense is it to talk of singing in the heart without a voice . dr. roberts's key of the bible , p. 177. moreover , mr. caryl , whose learning and excellent parts and wisdom shines ( tho dead ) through the world , positively affirms , that singing is an act of the voice , on job 38. 7. so that it appears from hence , tho there is heart-prayer , mental-prayer , and that may be said as properly to be prayer , tho the voice be not heard ( as in hannah's case ) as that which is vocal , yet there is no proper singing but that which is performed with the tongue . 3. were it not so , all mankind are and would be mistaken in one of the common acts of the bodily organs , and not be able to resolve so plain a question , what is it to sing ? or what is singing ? but so easy a question is this to be answered , that every child can readily resolve it , that is not above six or seven years old ; nay , if a turk , indian or pagan should come into our assemblies , that understands not one word of english , and so can't distinguish in other acts of worship the one from the other , yet if he hears us a singing , he knows what that is ; and if but one man sings ( tho the rest may shew their liking or approbation of it ) if any should say they all sing , every one would say he told a lie , there was but one man only who sung ; but in prayer , that being an act of worship , that may be performed without the voice , 't is quite another thing , all may be said to pray , tho but one is the mouth . now this being so , what is become of mr. marlow's essence of singing ? for tho i shall not answer his book until i come to the main objections ; yet what he speaks in that place , and upon that occasion , i shall take notice of ●ere . now ( saith he ) what can be more plain , ●han that singing , and other gifts of the holy spirit , have their essence in our spirits , wherein we are capable of worshipping god , without verbal and vocal instruments of the body ? these are his very words . i answer , some have so smiled at this expression , that they can't tell what he intends by ●t , unless he would shew himself skill'd in chymistry . but since he meddles with divine things , i must confess i am troubled to see such kind of words used , that no body knows what to make of them : by essence of a thing , i always understood the substance or being of a thing : now if the substance and being of sing●ng , and other gifts of the spirit , ( by which i suppose he means other duties of god's worship which are to be performed by those gifts , ) ●ie in our spirits , and may be , wihtout distinction , performed acceptably to god , without verbal or vocal instruments of the body , ●hen farewel to verbal or vocal preaching and praying too : it grieves my soul to see the ho●y truths of god's worship invaded . is not the essence of preaching in our spirits , as much as the essence of singing is there ? and are we not as capable in our spirits to worship god , in all other ordinances , without the verbal or vocal instruments of the body , as well as in singing without voice , by your argument ? and let me tell you , you have said more to justify the quakers silent meetings than you are aware of : nay , 't is an argument , as far as i know , they may thank you for ; but by this way of reasoning , there is no mo●● need of the poor body to glorify god in his worship ; and our glory , ( viz. our tongue ) is brought to shame hereby ; and 't is no less 〈◊〉 to rob god of the glory of his holy ordinances , and his church , and every particular saint , of the use and comfort of them , so far as 〈◊〉 body or members thereof are employed in 〈◊〉 about them , they being of no use at all ; and what is this , but to turn all outward or external worship , into a spiritual , inward , or heart-business ? the essence of singing then , ( if that word may be admitted ) lies no more in our spiri● than the essence of preaching , &c. and sha●● the quakers , or any other deceived people 〈◊〉 person , say , ( when they meet together to preach , pray , or sing the praises of god ) tha● in their spirits they have the essence of tho●● duties , and so perform them to god , notwithstanding there is not one of them verbally and vocally done ; certainly nothing can be more ridiculous . besides the main part ( essence too , if you please ) nay the whole of singing , lies in the voice . i speak of the act , or thing 〈◊〉 self , not of a right spiritual and gospel-performance of it , for he may be said to preach , who has not the spirit of god to assist him in the doing of it , ( nor is he affected with what he says ) as properly as he that preaches spiritually , or by the assistance of the holy ghost in his own heart . doubtless , birds sing as truly as any men can be said so to do ; and so do those who sing prophane songs ; t●ere's all the parts of singing manifested in their act , so much difference there is between the doing of an act , or work , and the manner , design , spirit , and end , in performing of it . fourthly , to proceed , by singing of psalms , hymns and spiritual songs , therefore , we understand a musical melodious modulation , or tuning of the voice , expressing our spiritual joy for edifying one another , and for glorifying of god. 1. and that this is all the singing the holy scripture speaks of , and is meant or intended therein , will yet further appear , if we consider these things following . first , 't is called the making of a joyful noise ; sing a loud unto god our strength : make a joyful noise unto the god of jacob , psal . 81. 1. o 〈◊〉 let us sing unto the lord , let us make a joyful noise to the rock of our salvation , psal . 95. 1. let us come before his presence with thanksgiving , and make a joyful noise unto him with psalms , vers . 2. so in psal . 98. 4 , 5 , 6. & 100. 1 , 2. this is the singing the holy ghost bears witness of ; 't is not meerly that in word , joy or rejoycing in spirit , but an expressing of it wi●● a melodious voice , or by making of a joyful noise unto the lord. secondly , what the act of singing is , or what it is to sing , may be easily manifested by the birds of the air , those melodious notes they make , god in his word ( cant. 2. 12. ) calls singing ; and 't is easy to know when they sing , and when they do not ; and 't is as easy to know when the lord's people sing , and which of them sing , and who do not , if men will not shut their eyes and ears , against an ordinance of christ , and in opposing of it , render themselves ridiculous to mankind . thirdly , singing is distinguished from prayer , as another thing differing from any part or branch of it ; and that by the great apostle himself , and therefore it cannot be comprehended in that great duty ; what is it then ? i will pray with the spirit , and i will pray with the vnderstanding also : i will sing with the spirit , and i will sing with the vnderstanding also , 1 cor. 14. 15. prayer , all expositors affirm , consisteth in three parts ( as i hinted before ) : 1. in confession of sin , &c. 2. in supplication for what we stand in need of . and , 3. in giving of thanks , or in praising of god with raised affections , for what mercies we have received from him . as if the apostle should say , i will confess my sins and wants to god by ●he help of god's spirit , and with the inward ●ttention , and utmost intention of my own ●pirit , or greatest devotion and fervour of af●ections imaginable ; and so will i seek to him , ●nd supplicate his holy majesty for what i ●ant , and so will i praise him , and give ●hanks to him for all the good things i have ●eceived at his most bountiful hands . see our ●ate annotation , phil. 4. 6. they mention there a petition or apprecation of good to our selves or others ; and also in prayer , a deprecation of evils felt or feared . 3. a grateful acknowledgment of mercies received , benefits conferred , and deliverances vouchsafed ; implying ( saith he ) that no prayer is acceptable to god without this ingredient of thankful resentment of his favours . nor can i think that any gracious soul doth ever leave out this sweet and great part of prayer when he is at the throne of grace , viz. praising of god : therefore this the apostle would do when he prayed . but observe , besides this , and as something quite distinct from it , he adds , and when i sing , i will sing with the spirit , &c. if therefore singing were comprehended in prayer , or praising of god when we pray unto him , then the apostle uses as great and palpable a tautology as can possibly be ; nay , and leaves all men under a cloud and mistake , if he meant nothing else ( or no more ) than praising of god in prayer ; since all the world ever understood a clear distinct difference between those two things , viz. prayer , or praising of god , and singing of his praises : for though all right singing to god is a praising of him , ( nay , and in the highe●● manner that we in our mortal bodies are capable to do ; ) yet all praisings of god are not singing of his praise . moreover , the difference there between prayer , &c. and singing , 〈◊〉 clearly hinted by the apostle james , where he exhorts those in affliction in an extraordinary manner to pray : james 5. 13. is any afflicted ? let him pray . and is any merry ? let them sing psalms . certainly he wills the afflicted to praise god , as well as to pray unto him , but to such who are merry , or whose hearts were greatly lifted up , or affected with the love , mercy and goodness of god , why then , and upon such occasions , to sing , ye● , to sing psalms . in which words , by the way , 't is worth noting , to observe , that the apostle stirs up christians to perform these duties more than in an ordinary manner at such● times and occasions : for 't is a man's duty to pray whether he be afflicted or no ; and so in like manner 't is a man's duty to sing the praises of god , whether he hath such an extraordinary cause and special frame of spirit upon him , or not . fourthly , 't is easy to conceive of singing , or to know what it is , if we consider how it differs from meer rejoicing in the lord ; for a man may rejoice in spirit , when he doth not signify it by singing of praises . 't is said , our ●viour rejoiced in spirit , luke 10. 21. and ●anked his father ; yet 't is not said he sung ; 〈◊〉 joy is inward , not known till expressed ; ●●d many times 't is expressed by singing , tho ●●t always : the end why i mention this , is to ●ew they are two different acts and duties ; 〈◊〉 i am enjoined to rejoice , so i am enjoined so from that joy to sing , jam. 5. 13. fifthly , and lastly , to pass over this ; sing●g is a duty performed always with the voice , ●ad can't be done without the tongue , we may ●ather from the noise it maketh to the hearing ●f others ; as it is noted in the scripture : see ●xod . 32. 17. and when joshua heard the noise 〈◊〉 the people as they shouted , he said unto mo●s , there is war in the camp. ver. 18. and 〈◊〉 said , it is not the voice of them that shout 〈◊〉 mastery , neither is it the voice of them that ●●●y for being overcome ; but the noise of them ●at sing , do i hear . they that doubt about ●hat the act of singing is , i desire them to ●nsider this text well , in which 't is to be ob●●ved , that there are several distinct acts vo●lly performed by the tongue , and all man●nd easily distinguish the one from the other , ●nless depraved in their minds , or under a de●●sion and temptation of satan . 1. there is a shouting noise of the tongue , ●nd all mankind know what it is , and can ●eadily resolve any person about it , when he ●istinctly hears it . 2. there is , it appears , a crying noise likewise . 3. there is a preaching voice , or a noise made that way . 4. a praying , or praising voice . 5. a singing voice . and all these distinct from each other . moses could readily resolve the doubt that was upon joshua , when he lent his ear to hearken to the noise of the people . truly i am almost ashamed i have this occasion to speak , and to be so large upon it ; but knowing what i have met withal , from some poor , weak , and doubting christians , who stumble at noon-day about the very act of singing , not knowing what it is , or at least raise such objections against it , i have thought good to begin here , and if this may but satisfy them , i shall bless god for what i have said in all plainness ; and do know it makes an easy passage to the next chapter , wherein i shall , by god's assistance , prove singing ( yea such a singing , there being no other known to mankind ) an holy ordinance of god , and to be practised in the congregation of christians , and in private also ; only let me conclude this chapter with two inferences . 1. if this be so ; then we may naturally infer from hence , that all such who never sing the praises of god with a vocal melody , notwithstanding all those sweet rejoicings they may have in the spirit at any time , never sing at all . and if singing be that which the great god looks for from , and enjoins upon his people , and every one of them , that then they lie short of their duty , and want an ordinance . moreover , if it be our duty , and that which belongs to god , it is to take away one great part of his glorious praise , yea , the highest manner of performance of it we are capable of ; and so it is a robbing of the holy god , as well as it deprives their own souls , and the souls of others of much sweet and heavenly joy and refreshment . we may also infer , that those , who think they may be said to sing with him that sings , when they approve of the matter of his song , and are affected with it , are mistaken , seeing there is no proper mental or heart-singing , or joining that way with others in singing , as there is in the duty and ordinance of prayer . for all may be said as well to preach , who like and approve of what a preacher saith , as they may be all said to sing , who sit and hear one man sing with delight , when they themselves hold their peace and sing not . chap. ii wherein 't is clearly demonstrated , and proved , that singing of psalms , hymns , and spiritual songs , is an holy ordinance of god , and part of gospel-worship , and continues an ordinance for ever , by the antiquity of it . arg. 1. my first argument shall be taken from the antiquity of this practice , 't is as ancient as this world ; the world , and singing of the praise of god , came even in together , or very near each other . i have respect to that triumphant singing of the angels . when jehovah laid the foundation of the earth , job 38. when the morning stars sang together , and all the sons of god shouted for joy. i find an eminent writer paraphrasing thus on these words , viz. where wast thou when i laid the foundation of the earth ? &c. at which sight the morning stars sang together , and all the sons of god shouted for joy. taking the words as carrying an allusion to , or a similitude taken from some noble buildings or structures , whose foundations use to be laid with solemnity , and with singing or shouting acclamations . see mr. caryl on the place , who after he hath given several opinions of men about these morning stars , some supposing they mean the stars in the firmament of heaven , he gives two reasons to prove , by them are meant the angels of god. there are some ( saith he ) who take these stars metaphorically or figuratively , for the angels , and then their singing is proper : and there are two reasons given why , by the stars in this place , we should understand the angels . first , if we consider the truth or course of the history ; because the earth being created the first day , the stars were not in being till the fourth ; unless we comprehend them ( as was said before ) as to their matter and reality , under those words of moses , in the beginning god created the heaven and the earth . but as to their appearance and formality , so they were not till the fourth day ; and if so , how could they sing together the praises of god at the laying the foundation of the earth ? a second reason is given from this chapter afterwards , vers . 31 , 32. canst thou bind the sweet influences of the pleiades ? ( or seven stars ) or loose the bands of orion ? &c. here the lord treats with job about the stars in proper senses ; therefore probably the morning stars here mentioned , are not to be taken properly , but tropically , for the angels . and then he goes on to prove how fitly the angels may be called stars , &c. and from this of the stars or angels singing , he infers ; first , singing is an act of divine worship , they sang to the glory of god. note , secondly , saith he , singing is an expression of joy : 't is very remarkable the angels sang at god's bringing forth the first creation , to teach us our duty , and how we should celebrate the praises of jehovah , by singing for the works of the first creation ; doubtless this was , and is , the will of god , and we are to pray that we may do the will of god on earth , as the angels do it in heaven , i. e. do what is his will , and do it so , viz. with all readiness mr. caryl tells us , they are not worthy to be reckoned sons of god , who have not a readiness , or present disposition in them , to join with all , or any of his true sons in this work to celebrate the praises of god at his graciou● appearances in his mighty works of mercy , &c. secondly , as the angels sang at god's laying the foundation of the first creation , so also they sang at the beginning , or bringing in the second creation , as mr. caryl also observes , even at the birth of christ , they sang , glory to god on high , and on earth peace , good will to men. to teach us that as we should sing the praises of god for the works of creation , and so much the more for the work of redemption . shall they sing to see the good will of god towards us , and shall we be dumb ? shall we , who are thus raised to glory , and magnified by the mighty god , not sing , or imitate the angels , to join together , with united voices , to sing and celebrate his praises ? when the disciples rejoiced and sang those hosannahs to jesus christ , blessed be the king that cometh in the name of the lord ; peace in heaven , and glory in the highest , luke 19. 38. the envious pharisees , saith mr. caryl , did not like the musick ; and therefore said unto him , from among the multitude , master , rebuke thy disciples . by this it appears , that the devil is a great enemy to singing ; he does not love such hosannahs and praises should be sung to jesus christ ; he it is that rules in the hearts of the children of disobedience ▪ and 't was he , no doubt , that influenced and stirred up these pharisees with envy , to have christ's disciples rebuked for singing and praising him in such a high and triumphant manner . take heed , you that are god's people , ( who do 〈◊〉 see it is your duty to sing hosannahs to christ ) you do not forbid others so to do , lest you are found in doing of it , to degrade the holy jesus , and take from him ( through the temptation of satan ) part of the chiefest glory that is due to his glorious name . for , pray observe the answer of our lord jesus to those blind pharisees , vers . 10. i tell you , if these should hold their peace , the stones would immediately cry out : as if he had said , you labour in vain to suppress or hinder these to sing my praises , or to give glory unto me ; for should they be silent , the stones would cry shame of them for neglecting their duty ; and god would rather cause sensless creatures to proclaim his praise , than to want it . object . but some may say , 't is not said they s●ng . answ . there is no doubt to be made but they sung ; all generally understand those hosannahs were delivered in a song . our annotators hint , that it might be the name of a song that was used to be sung in festivals . moreover they tell you , that the expressions seem to be taken out of psal . 118. 24 , 25 , 26. also they were uttered as with one voice . the whole multitude of the disciples began to rejoice and praise god with a loud voice , luke 19. 3● and uttered these words , hosanna , blessed it he that cometh in the name of the lord ; hosannah in the highest . as god always was praised with singing , so now they seem to be raised with holy triumph , to express his praise in the highest manner , and therefore they sung . but that i may close this , take one or two arguments . arg. 1. if angels in singing do the will of god , do that which is pleasing and acceptable to god , and in so doing worship god ; then singing , or to sing , is the will of god , well-pleasing to him , and is acceptable in his sight , and is a part of his worship . but angels , in singing , do the will of god , do that which is well-pleasing to him , and acceptable in his sight , ●and in so doing they worship him . ergo , to sing , is to do the will of god , 't is well-pleasing to him , and acceptable in his sight , and in so doing we worship him . i never met with any that deny angels to sing the praises of jehovah , but all as one man grant , 't is part of their great work and business . and this being so , my argument needs no confirmation , but is unanswerable . arg. 2. if heaven , and all the host of heaven , or all that is therein , and earth , and all that is in it , are commanded by the holy ghost to sing the praises of god ; then 't is the duty of men and angels to sing his praise . but heaven , and all the host of heaven , and all that is therein , 〈◊〉 earth , and all that is in it , are so commanded to do . ergo , 't is the duty of men and angels to sing the praises of god. see psal . 148. there , and in divers other places , all in heaven and earth , all are commanded to praise god in the heights ; that is , to sing hallelujahs , as the hebrew word signifies , vers . 1. chap. iii. proving singing the praises of god to be a moral duty . our third argument to prove singing 〈◊〉 ordinance of god , shall be taken from the nature of the duty it self , which generally worthy men call a moral duty , as well as it is brought under express institution , and so consequently a branch of natural worship . and now , because some weak christians are offended at this phrase , viz. calling singing a part of natural or moral worship or religion , i shall explain what we mean when we speak thus . first of all , not but that 't is a spiritual ordinance , and a positively law : but we must distinguish between precepts that are purely moral , and meerly positive . breaking of bread , and holy baptism , are meer positive ordinances : and they had never been known nor practised , if there had not been a positive institution to give being to them ; but to fear god , to love god , to pray to god , and divers other precepts of the same nature , had been the duty of all man-kind , if there had been no written law or prescription positively to injoin them on the creature ; and that by the law or light o● god in the conscience of men ; as paul sheweth in rom. 2. 14 , 15. for when the gentiles which have not the law , do by nature the things contained in the law ; those having not the law , are a law unto themselves , which shew the work of the law written in their hearts . all mankind throughout the world know , by that of god written in their hearts , they ought not to wrong their neighbours , they ought not to steal , nor commit adultery , nor kill , &c. they are taught , in a word , the substance of the whole moral law of god hereby , if not wholly darkned and obliterated by their sin and horrid lusts . even so we say , if there had been no written law , or positive injunction , to pray , and sing the praises of god , yet the light of nature would have taught us thus to do . remarkable is that passage of moses in gen. 4. then began men to call upon the name of the lord ] . ainsworth sheweth that the text is taken two manner of ways , the chaldee in the masovites bible saith , then in his days men left off praying , or became prophane , so that they prayed not in the name of the lord. others understand it directly the contrary way , i. e. then men begun to pray , or call on the name of the lord , or erected publick worship , preaching in the name of the lord. so ainsworth . take it either way , it appears they knew it was their duty to pray and preach ; yet there was no positive law , or written precept for either in those days , nor ▪ for many years after , even till moses came ; so that 't is clear , these are parts of moral or natural worship . and so is singing no doubt : for as all the heathen generally invocate their gods , pray to them , so they sing their praises , as might abundantly be demonstrated . and what is more clear ( further to evince this ) than that passage of the children of israels's singing after their great deliverance at the red sea , exod. 15. 1. then sang moses , and the children of israel this song , &c. either they did it by the dictates of their own conscience , as a part of divine homage due to god , from the law or light of god in their own hearts , to magnify him for that wonderful salvation , or else by some special means of inspiration or injunction from the lord , though i incline to the former . plain it is , this was before the law was given forth , or there were any written prescription or rule to walk by ; which clearly shews , take it either way , it was no levitical ceremony ( as some are ready to assert ) but a duty it was , and it has been practised by multitudes that never had any knowledg of the scripture or positive precepts . further , to confirm what we have said upon this respect , i. e. that singing the praises of god is a moral duty , and a part of god's natural worship , as well as prayer , take what mr. robert's says ; singing of psalms , &c. to god with the voice ( saith he ) seems to be part of god's natural worship ; which upon due consideration of god's nature , man by the light of nature should perform to him , though there were no particular law requiring it , nor institution appointing it . for , 1. singing of psalms , &c. to god , is a king of prayer ; a prayer , not in prose , but in meeter , with melody . the apostle joins them together as of like nature . and who can be so gross as to deny prayer to be part of god's natural worship ? 2. singing of songs to god , was practised by god's people at the red sea , before the law was given forth , or any particular law for that duty . 3. singing the praises of god is a duty of the first commandment , peculiarly requiring all natural worship to be performed to him ; and so it is ranked by the godly learned ; and say , singing with heart and voice is a moral worship , such as is written in the hearts of men by nature . as to pray in distress , so when we have cause of solemn thanksgiving unto god , to sing his praises . now , saith he , that which is a part of god's natural moral worship , is a duty under the new testament , as well as under the old , natural worship is always and in all times a duty obliging , semper , tho not ad semper . doubtless even the pagans by the light and law of nature , are bound to sing praises unto god , for his invisible excellencies made known to them by his visible works of creation and providence , tho they never come to the knowledg of the scriptures , of psalms and songs . roberts's key to the bible , pag. 172. but further , to evince this , and make it appear yet plainer , that it is without all doubt ● moral duty to sing forth the praises of god , i might argue thus ; all men are to pray to god ; every one saith prayer is a moral duty , then all are bound to praise him , since praise is comprehended in prayer , as a branch or part of it . this being granted readily by all , i further argue ; ought not every person then to perform this duty of praising of god in the highest and most acceptable manner they are capable to do ? none to be sure will deny this ; why then , say i , they are all therefore taught to sing by natural or moral principles 't is evident . first , because to sing forth the praises of god or man , is the highest manner or mode of praising , either god or man , that we know of or are able to attain unto : which doth appear . 1. because when any man naturally is filled with joy and gladness , or sees extraordinary cause of rejoicing , he by a natural instinct falls into singing , all the world knows this is so . now who is he on such occasions bound to rejoice in● and sing to , but the lord only , who gave him those good things he possesseth , or delivered him from those evil things he seared ? and so upon the one account or other filled his soul with joy and gladness . why ought the saints particularly to rejoice in christ jesus , and sing to him , but because all that good their souls are made partakers of , is in and through him ? why did the people break forth into those sweet and triumphant songs of praise to david , when they sang , saul hath slain his thousands , and david his ten thousands ? was it 〈◊〉 from the consideration of those singular blessings and victories they had received from david , and hoped further to partake of from his hands , as an instrument in the hand of god ? and if moral principles lead people forth thus upon all occasions of this nature to sing to the instrument of blessings and salvation , how much more to the great agent and author of them , viz. the great god of heaven and earth ? who will not give his glory in another , &c. 2. because this way of praising of god by singing , is called by the holy ghost a praising of him in the heights , or as the heavenly hosts praise god with allelujahs , or in the highest manner ; praise ye the lord , praise ye the lord in the heights , psal . 148. 1. praise ye him all his angels ; praise ye him all his hosts vers . 2. see ainsworth . the angels singing forth god's praises , there can be no higher way doubtless to praise 〈◊〉 than that way by which the glo●●●●s s●●●●●ims and cherubims do express and perform 〈◊〉 also all the godly in every age have ●●●ified it as their stedfast belief ( as well as ●●e holy scriptures bear witness to it ) that this is the way by which the glorified saints in heaven do , and we with them shall , when we come thither , celebrate the praises of god , viz. by singing ; therefore this of singing sorth the praises of god is the highest and be●●●●y and manner praises can be given to the ●ord . secondly , all creatures are called upon to praise god , to sing to him . now surely the holy ghost would not have injoyned this on all that have breath , if it did not belong to them ; and that which all men are , and ought to do , is certainly a moral duty ; nay , 't is evident there are more precepts that injoin all men to sing the praises of god in the old testament , than there are for them to pray unto him : which seems to be done as if it were on purpose to silence those mens spirits ( whom the holy ghost might foresee would in some age or another oppose this sacred ordinance ; ) and so more reason to repeat it than that of prayer , that never was opposed or cavill'd against . thirdly , that faculty ( as one observes ) which god hath placed in men to praise him in an harmonious or a melodious manner , shews that it is a moral duty belonging to all men ( tho more especially the saints of god ) to be found in the practice of singing forth his praise . god , who made nothing in vain , but all things for his own glory , even the tongue of little birds to warble forth with their pleasant notes the praises of their creator amongst the branches of the trees , psal . 104. 12. who made our tongues , and placed that singing faculty in them but the almighty ? we see all men and women more or less are naturally as apt and ready to sing as to speak . now was this tunable and musical tongue , or that faculty of si●●ing , not given to us and to all mortals , think you , to sing forth the praises of our creator ? can any be so weak as to think it was given to be imployed to sing any other songs , but such as are sacred and divine ? if it be a great abuse of the tongue , or rather a dishonour to god , for any to imploy their tongues to sing profane and carnal songs , that stir up lust , and promote ungodliness , as all will say doubtless it is ; then it follows clearly , this tunable or melodious note or faculty of singing that god hath placed in the tongue , can be for no other reason , but that thereby , viz. with a sweet and melodious manner , they , nay all of them , might discharge this duty of singing the praises of the almighty god. and indeed upon this account , as well as any other ( or more than upon any other ) the tongue may be called our glory , i. e. because thereby we , in the highest manner we are capable of , do praise and laud the name of god in singing and setting forth that glory that is owing to him from now if to sing god's praise we●● not the duty of all men , it would follow , god hath given them one faculty in that member for no use : but of use it is , and men will use it too ; they will sing , and , say i , they may , nay more , they ought ; but not to the dishonour of god , not filthy , or vain and foolish songs , but such as may be to the glory and honour of his name , who made all creatures and things for his own praise . and since mankind are naturally thus inclined to singing , and that this natural gift and faculty might be improved ( as all others ) to the honour of god , who ( as austine , in his preface to the psalms , observes ) has left in his word , what they should sing , and how to perform that moral duty : spiritus sanctus videns obluctantem ad virtutis viam humani generis animam , ad delect ati●nes hujus vitae inclinari , delect abilibus mod●lis cantilenae vim suae doctrinae permiscuit , ut dum servitate carmine mulcetur auditu● divini sermonis pariter utilitate miseratur . the holy ghost seeing the soul of mankind strugling in the way of godliness , and being inclined to the delights of this life , he mixed the power of his doctrine with sweet singing , that whilst the soul was melted with the sweetness of the verse , the hearing of the divine word might be ingrafted with profit . austin in his preface to the psalms . object . i know it is objected , hath not god given to the tongue a faculty to laugh as well as to sing ? and , is it their duty to laugh ? answ . there is no doubt to be made , but to laugh at some time is lawful and good , it may be done without sin , though in much laughter there wants not folly. man has not that faculty in vain ; and many will tell you , it is found in some distempers very good for the body , and tends to remove them too ; besides , it may refresh the natural spirits , when suppressed with melancholy gogitations . but what a trifling objection is this ! for as the one seems to be disallowed , unless it be on some special occasions , so the other is given , it appears , on a far more excellent and subli●e account and consideration , with frequent injunctions to be found in it , which is not to be found of laughter ; therefore away with such contentious reasoning , against reason and scripture too . god hath injoined you to sing psalms , &c. to hi● that dwelleth in sion , psal . 9. 11. singing forth the h●●●ur and praise of his name , psal . 66. 2. that doth wondrous works for the children of men , for his mercy endures forever , psal . 107. 8. and so much the more ought saints to be found in it , because he delights to hear the sweet voice of his church . cant. 2. 14. let me hear thy voice , for sweet is thy voice , &c. not only of prayer , but of such sweet praises too , no doubt . christ's ear is affected with this harmonious praise , when performed by his own spirit with grace in our hearts ; it also elevates and carries up our spirits to him . the cloud of the lord 's divine presence ( saith one ) descended not before , but when the trumpets and singers were as one , to make one sound to be heard in praising and giving thanks to the lord ; and when they lifted up their voices in praises to him , saying , for he is good , for his mercy endureth for ever : then the lord bowed his ear , and vouchsafed his gracious presence to his people ; then the house was filled 〈◊〉 a cloud , even the house of the lord , 2 ch●● . 5. 13. then god takes possession of it as his dwelling-place , he is so affected with the praises of his people , when in a right manner they sing to set forth his glory . and ( as he minds ) for the neglect of this ordinance in the church , viz. the not improving our tongues and faculties , by the assistance of the holy ghost , in singing the praises of god , he may withhold the influences of his spirit , and may not be found to that deg●●● in his dwelling-place . fourthly , we may perceive what the nature of this ordinance of singing is , if we consider how often it is in the holy scripture joined with prayer . when we are exhorted to pray to him , to worship him , we are called upon also to sing his praises . and thus paul seems to join them together in his practice , when i pray , i will pray in the spirit , &c. and when i sing , i will sing with the spirit , &c. 1 cor. 14. 15. so doth the apostle james join them together , as of equal worth , nature , and authority , james 5. 13. from all which considerations , it appears , ●inging is of the same nature with prayer , even a moral duty . these things i thought good to communicate to the consideration of all , especially for the sake of some weak christians . object . what , you then ( say some ) plead for a natural or carnal thing , natural religion and worship . away with your singing , we thought all our religion ought to be spiritual . answ . we plead for spiritual worship as well as you , and say , that all the parts of religious duties must be spiritual , or they will not be accepted of god. but what is this to the purpose ? divers ordinances , in their original and proper nature , are moral , and part of natural worship : is not prayer in particular by all acknowledged so to be ? and may not prayer be carnally performed too , as well as singing ? nay , and so may any other ordinance of christ . another man will tell you , whilst you plead for prayer , you plead for a moral duty , and a branch of natural worship : but doth that detract from its glory ? no sure , all wise men know it adds greatly to it . cornelius ( act. 10. 1 , 2 , 3. ) was a man much in prayer , tho a gentile , and without the knowledg of the gospel , ( or law either , as far as we know ) ; so the mariners which were with jonah in the ship , in their distress , ( tho heathens ) 't is said , every man called upon his god , jonah 1. 5. but why shall any call singing a low or carnal thing ? they have the least reason so to term it of any ordinan●● performed by the spirit : pray , are angels sound in any carnal ordinance , or th●●lorified saints in heaven ? what ordinance can shine more glorious and subli●● in its nature , than this of singing psalms , hymns and spiritual songs , if this be duly considered ? but as to the true or right manner of performance of this duty , as in all others , we must have our recourse to the word of god. for though prayer is a moral duty , yet it is commanded , and also the manner prescribed how to be performed as acceptable to god ; so is preaching likewise : ( yet every man , by the light of nature , is taught to instruct his children and servants , nay , and his neighbours too as matters may present ) : so is singing of psalms , hymns , and spiritual songs , brought under express institution . 't is required and enjoined on the churches and saints of god in the gospel-days , with matter and manner how to be performed , ( as shall hereafter , before i have done , god assisting ) be fully proved : so that 't is a mistake in our brethren , to think we pl●●● for any natural religion that is carnal or fleshly . though divers precepts were moral in their own nature , and so part of natural worship due to god from his creatures , and known without the written word , ( the duty i mean ) though not the manner how to be performed . and from the whole i draw this third argument . arg. 3. that duty , which in its original or primitive nature is moral , and a branch of natural worship , or religion , as well as it is given forth by divine institutio● is the i●●●spensable duty of all the lord's people for ever ●o be found in the practice of . but singing the praises of the lord , is a duty or ordinance , ●n its original or primitive nature , that is moral , and a branch of natural worship or religion , as well as it is given forth by divine ●nstitution . ergo , singing of the praises of god , is the indispensable duty of all the lord's people for ever . all men know laws or duties which are moral in their own nature , lay all men under a perpetual obligation : and that singing is of such a nature , let what we have said be well considered . hereafter , if i am answered , i shall say more to it , if god please to spare my life . chap. viii . proving singing of psalms , &c. an ordinance of christ from the practice of the saints , before the law , in the law , and under the gospel . my next argument shall be taken from the practice of the saints and people of god in all ages of the world. 't is strange any should doubt of the truth of singing the praises of god , if it be made appear it was the practice of the people of god before the law , and also under the dispensation of the gospel . 1. not wholly to pass over what i have b●fore hinted of the angels singing , though i shall but touch upon it here , and do little more than cite a passage out of a sermon preach'd by reverend mr. wells , in the supplement to the morning exercise , these 〈◊〉 his words ; singing is the musick of ang●●● job tells us , the morning stars sang together , job 38. 7. now these morning stars ( saith he ) as pineda tells us , are the angels to which the chaldee paraphrase accords , naming these morning stars aciem angelorum , a● host of angels : nay , when this heavenly host was sent to proclaim the birth of o●● dearest jesus , they deliver their message in this raised way of duty , luk. 2. 13. they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivering their message in a laudatory singing , the whole company of angels making a musical quire ; nay , in heaven , there is the angels joyous musick , they sing hallelujahs to the most high , and to the lamb who sits upon the throne , rev. 5. 11. as i said before , singing , as it appears by this singing of the angels , is as ancient as the world it self , and well-pleasing unto god , he would never imply his angels else in it , as i shewed in the second chapter . but to our business , first , that it was practised before the giving forth of the law , is evident from that ●assage before mentioned , exod. 15. 1 , 2 , &c. ●hen sang moses , and the children of israel , 〈◊〉 s●ng unto the lord , and spake , saying , i ●ill sing unto the lord , for he hath triumphed ●●oriously , &c. [ and spake . ] note , in singing , here is a speaking ; and though they spake , ●et the holy ghost saith , they sang what they 〈◊〉 spake ; and though it were the whole con●regation that sang , yet it was as if it were ●ut one man , so united were they in their ●oice , ( which will further appear in its proper place . ) also 't is worthy observing , this very ●ong the gospel-saints shall sing at the destru●tion of babylon , rev. 15. 3. nay , some con●lude , they have already sung it ; though i am ●ot of that opinion , not believing any of the 〈◊〉 via●● are by the seven angels yet poured ●ut , but that this song shall be sung at that ●ime when the saints have gotten temporal victory over the beast and mystical babylon , is evident . but let none mistake , though the saints can't yet sing that song , yet they may , and ought to sing the song of the lamb , which is to praise god for spiritual victory obtain'd by jesus christ over sin , satan , the world , &c. this is the chief song we should sing , and this we have perpetual cause or ●easong to sing . but to returm , it appears the saints did celebrate the praise of god by singing before the law was given forth on mount sinai . and then , secondly , under the law are a multitude of instances of their melodious singing to god : moses , ( as mr. wells observes , ) penn'd the ninetieth psalm ; and no doubt 〈◊〉 he , and the children of israel , sang it . d●vid , and all the lord's people , sang in 〈◊〉 worship of god in his time : also hezek●● sung , and asaph sung , 2 chron. 37. 30. 〈◊〉 prophets sang ; the jews sang before and 〈◊〉 the captivity , nehemiah and the people 〈◊〉 him sung and praised god. thirdly , the lord's people , in gospel days , were found in this ordinance 〈◊〉 practice of singing the praises of the lo●● to pass by the song of zacharias and elizabeth , and simeon : how sweetly did 〈◊〉 sing ? 't is called by the annotators , the famo●● song of the blessed virgin , luk. 1. 46. al●●● our lord jesus , with his disciples , after 〈◊〉 celebration of the holy supper ( the holy gh●● saith ) sung an hymn ; they praised god , 〈◊〉 they praised him by singing . moreover , 〈◊〉 and silas sung praises , tho in prison , and 〈◊〉 fe● were fast in the stocks , act. 16. sh●● any men now dare to say , there are no p●●cedents for singing psalms and hymns , &c. 〈◊〉 the new testament ? certainly they will forb●● to assert any such thing . and now from 〈◊〉 whole take this argument . arg. 4. that which was the practice of 〈◊〉 lord's people before the law , and under 〈◊〉 law , and also in the gospel-dispensation , is 〈◊〉 indispensible duty of the saints and people 〈◊〉 god , to practise in all ages . but singing 〈◊〉 praises of the lord , was the duty of the lord 〈◊〉 people before the law , and under the l●●nd also in the gospel-time and dispensation . ergo. 't is the indispensible duty of the saints to ●●actise singing the praises of god in all ages . if any should go about to answer this argument , they must shew what duty or ordinance was ever practis'd before the law , under the law , and in the gospel-dispensation , that notwithstanding is not obliging or binding to ●s , or else they will say nothing to the pur●ose ; but the argument will stand as firm as rock . chap. v. proving singing of psalms , hymns , and spiritual songs , an holy ordinance of jesus christ , from scripture-precepts . we shall now prove and demonstrate , that singing of the praises of god , not only in private , but also in congregations , is a duty incumbent on us in gospel-times , as well as it was of old. as there is the same god of mercies , so the same praises are to be rendered to him for his blessings , no doubt , and in the same manner now , ( that is , by singing ) as was then , will appear ; 1. because the lord ( who alone appoints his own worship ) hath commanded and 〈◊〉 it at our hands ; and his command and p●●cept is the rule of our obedience : rejoice 〈◊〉 righteous ; praise is comely for the vprig●● praise the lord , sing unto him . psal . 84 1 , 〈◊〉 3 , 4 , 5. sing aloud unto the god of our stren●● make a joyful noise unto the god of 〈◊〉 make a joyful noise unto the lord ; come ●●●fore his presence with singing , psal . 100. 1 , 〈◊〉 psal . 95. 1 , 2. o come let us sing unto the 〈◊〉 let us make a joyful noise to the rock of 〈◊〉 salvation . and many such precepts are gi●● forth by the holy ghost , as 't is well kno● to all . 1 chron. 16. 9. sing unto him ; 〈◊〉 psalms unto him , and tell of all his wond●● works . so psal . 68. 32. sing unto the lord 〈◊〉 the earth ; o sing praises unto the lord. 2. consider these commands , by which 〈◊〉 lord established this part of his worship of 〈◊〉 are as obligatory unto us in gospel-times , 〈◊〉 they were then to them when first instituted , ●●cept it could be proved to be either ceremo●● or judaical , or hath received a change in 〈◊〉 gospel . and this is evident in many resp●●● particularly as to prayer , that was a duty 〈◊〉 and the precepts contained in the psalms 〈◊〉 the prophets , which enjoin it , are of the 〈◊〉 authority with those in the new testament and equally bind the conscience . so also 〈◊〉 fasting , a duty ( as one observes ) required 〈◊〉 the prophets ; and not so clearly repeated 〈◊〉 any institution under the gospel , as this 〈◊〉 singing is ; and the same might be said for days of thanksgiving . nay , and 't is obser●able , how oft our brethren , upon all proper ●nd fit occasions , fly to those precepts to press prayer , fasting , and thanksgiving too . if therefore singing , as it is laid down and en●oined in these sacred precepts in the book of psalms , &c. is not binding , notwithstanding ●tis repeated and given forth in the new testament afresh ; why do you , when you exhort ●o other duties , make use of arguments and proofs out of the book of psalms and the pro●●ets , in other cases , since the commands thereof , though neither ceremonial nor judai●al , are ( as you seem to affirm ) of any force , ●or obligatory to us ? this seems strange , for ●ertainly men have more reason in them , than ●o press obedience on subjects to their su●eriors , by abrogated or antiquated sta●utes ; and shall the lord's ambassadors be more irrational in pressing obedience to the lord , than meer rational men are in civil affairs ? now , saith one , since there is no man that questions whether singing of psalms was instituted and commanded of god of old ; how can they avoid the power of such precepts , considering , as he minds , particularly psal . 81. ver . 4 , 5. where singing is called a statute for israel , and the law of the god of jacob , and ordained in joseph for a testament ; which , saith he , refers to a time , before they were brought into the ceremonial worship ? hence , saith he , it inevitably follows , that until any man ca● shew us , that singing of psalms , yea , singing of the book of psalms , was ceremonial or judaical , or are changed or abrogated 〈◊〉 the gospel ; those precepts lie upon us now with the same power and obligation as 〈◊〉 laid them under then ; for the antiquity of a law , or institution , rather commends it to us , than any ways abates of its obligation so that had there been no other institution● for singing of psalms , &c. than what is 〈◊〉 the book of psalms , we should have had sufficient authority to be found in them . ( a manuscript called psalmody . ) he might have added , since especially it is of 〈◊〉 like nature with prayer , viz. a moral precept● as well as brought into a written law. but 〈◊〉 all i might add , 't is much more unreasonable to plead an exemption from the force and obligation of those precepts , since the saints are injoined to sing those psalms of david by the holy ghost in the new testament ; for 〈◊〉 grant there are no other psalms , none called psalms besides the book of psalms . 3. to this , take what mr. wells affirms ; 〈◊〉 shall ( saith he ) take one shaft out of the whole quiver , i. e. i shall use one argument , among many , which is this , viz. w● always find this duty of singing psalm● linked to , and joined with other moral duties ; thus the psalmist joins singing and prayer together , psal . 95. 1 , 6. o come let us sing unto the lord — o come , let us worship , and fall down , and kneel before the lord our maker . there is prayer and singing con●exed , singing being of equal necessity and authority with other ordinances 〈◊〉 so the apostle james joins these two together , is any 〈◊〉 you afflicted ? let him pray . is any 〈◊〉 ? let him sing psalms , jam. 5. 13. you 〈◊〉 observe , both these services are equally calculated for man's necessity . thus paul and silas join them in their practice , acts 16. 26. and so justic● martyr , in his 117●● question , ad orthod●●● , tells us , that they sang , and sent up prayers to god ; the primitive church confirming david's injunctions , and the apostolical commands . so that by these instances we may observe , that the duty of prayer and singing have walked in the same equipage , and lay claim to an equal authority from divine writ , the scripture jointly favouring both , p. 177. secondly , this duty and holy ordinance of singing in gospel-days is evident from these prophetick psalms . i may speak , saith mr. w●lls , of singing , as paul speaks of timothy's ordination , 1 tim. 4. 14. it was given by prophesy . there are divers prophecies in the old testament concerning saints singing in gospel-times , on psal . 108. 2. saith he , m●●r● observe● , that there david pours forth his ardent prayers and wishes for the kingdom of christ . and so divines observe , that the 100 psalm is prophetical ; make a joyful noise unto the lord , all ye lands . serve the lord with gladness : come before his presence with singing . o sing unto the lord a new song : sing unto the lord all the earth . here we , and all 〈◊〉 gentiles be sure who believe in christ , are required to sing , nay , and to come into his presence , that is , into his public● worship , with singing . the like 〈◊〉 1 chron. 16. 23 , 24. sing unto the lord all the earth : shew forth from day to day his sal●ation . declare his glory among the heat●● ; his marvellous works among all nations . so psal . 66. 1 , 2. make a joyful noise unto 〈◊〉 god , all ye lands . sing forth the hono●● 〈◊〉 his name : make his praise glorious . psal 21. 13. be thou exalted , o lord , in thine 〈◊〉 strength : so will we sing , and praise thy power . these , and many other psalms , are , 't is evident , prophecies of gospel-times , when the old boundaries of the church should be broken down , to give an entrance unto the gentiles into the church of god ; and to shew us , that is the jews in their church-state were to celebrate the praises of god by psalms , so are we : and as israel sang the praises of god in the widerness , and at the red sea , and therein acknowledged the benefits they received ; so 〈◊〉 we , with songs of thanksgiving , shew forth from day to day his salvation , and declare his glory among the heathen , with a joyful and triumphant noise ; otherwise we fall short of answering the prophesy in our day and times , and render not to god the duty he requires . and to all the prophetical psalms , i might add that pregnant prophecy recorded by the prophet isa , chap. 52. 8. thy watchmen shall lift up the voice , with the voice together shall they sing . which clearly ( saith mr. wells ) prognosticates this . musical ordinance in gospel-times . musculus faith , these watch●en shall jubilee , when they shall consider the great joy approaching for the redemption obtained by christ . there are two things , which not only establish , but sweeten and honour an ordinance . 1. promises . 2. prophecies . christ himself was the fruit and issue of both . these things clearly inform us : 1. that singing of psalms , &c. is not a legal part of worship , but fuitable to gospel-times . 2. that there is clear and manifest institution of it ; * nay , and that these prophetical gospel-psalms and prophecies , are part of the gospel , ( being prophecies of it , as the first chapter of john is ) . what think you of those places of the prophets and psalms , that speak of christ as they are mentioned and recited in the new testament ? are they not gospel as well as any thing ye find therein taught or laid down anew ? doth not the apostle tell us , that unto them ( that is , to israel ) the gospel was preached , as well as unto us ? and that in promises and prophecies it was preached to abraham ? 3. consider that there is no attainment under the gospel , of special spiritual priviledges , that can exalt christians beyond th● practice of this duty ; the more our mercies are , the greater are our obligations 〈◊〉 praise god by psalms , hymns , and spiritual songs ; and so express the joy of our hearts , by singing forth the praises of god : they that attain to the greatest purity of gospel-worship and institutions , are to do as moses and israel did at the red sea. rev. 13. 3. 4. and they sang the song of moses the servant of god , and the song of the lamb , saying , great and marvellous are thy works , 〈◊〉 god almighty ; just and true are thy way , thou king of saints . who shall not fear that , and glorify thy name , o lord ? for thou 〈◊〉 art holy ; for all nations shall come 〈◊〉 worship thee , for thy judgments are 〈◊〉 manifest . manuscr . psalmody . these were such that have attained to the purity of gospel-institutions , being purged 〈◊〉 by fire from antichristian pollution , being become as pure and transparent glass , having 〈◊〉 a perfect conquest and victory over antichrist , who are said thus melodiously to sing forth the praises of god ; and to close this , we 〈◊〉 sing in heaven in the highest glory : and therefore it follows , the highest state of grace 〈◊〉 upon us ; be sure to be found in this so holy 〈◊〉 sublime duty , which as we have shewed , in the work of angels . obj. but by the same argument you bring to prove we ought to sing psalms , &c. in gospel-times , from the precepts given by david ; why may we not , as david did , use an instrument of ten strings ? answ . 1. singing with instruments , we say with reverend mr. cotton , was typical , and so a ceremonial point of worship , and therefore ceased ; but singing , saith he , with heart and voice , is a moral worship , such as is written in the hearts of all men by nature . as to pray in distress , pag. 6. let it be observed , that i am not alone in my apprehensions , as touching singing being a moral duty . here you see that this worthy man positively affirms the same : and again , he saith , that singing of psalms , &c. is not a ceremony , but a moral duty , and so continueth in the new testament , [ cotton's singing of psalms , pag. 23 , 24. ] but , faith he , suppose singing with instruments were not typical , but only an external solemnity of worship fitted to the solace of the outward senses of children under age , ( such as the israelites were under the old testament , gal. 4. 1 , 2 , 3. ) yet now in the grown age of the heirs of the new testament , such external pompous solemnities are ceased , and no external worship reserved , but such as holdeth forth simplicity and gravity , &c. i might add , and by the same argument we may not sing , because they used instruments , &c. we must not pray , or their praying is no rule to us , because they offered them up to god with incense , and divers such like absurdities in other respects would follow ; therefore there is now no other instrument to be used in singing but that of the tongue , well tuned with grace , from a holy and spiritual heart . but more of this hereafter . 't is enough to remove this objection , singing is given forth a-fresh in the new testament , and no instrument of musick mentioned . which brings me to the sixth and main argument , to prove , singing of psalms , hymns and spiritual songs , a gospel-ordinance . chap. vi. wherein it is proved , that singing of psalms and hymns , &c. is a gospel-ordinance , because instituted and required of the churches by the holy ghost . we shall now shew you it is one of christ's institutions , or that which the holy ghost doth positively require , or injoyn the churches of god in the new testament to be found in the practice of . to make this fully to appear , i shall direct you to ephes . 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , psalmis & hymnis , in psalms and hymns , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & canticis spiritalibus , and in spiritual songs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cantantes & psallentes , singing and psalming in your hearts to the lord. col. 3. 16. let the word of christ dwell in you richly in all wisdom ; teaching and admonishing one another in psalms , and hymns and spiritual songs , singing with grace in your hearts . the holy apostle in this epistle to the coloss●ans , strenuously laboured to take off this church from all jewish rites , shadowy-ordinances and ceremonies , and yet injoyns the duty of singing of psalms and hymns and spiritual songs upon them by the authority of the holy ghost , as that which is the absolute duty of the saints and churches of jesus christ in gospel-days . what a foolish thing is it for any to object against this ordinance , because in the performance of it under the law it was with musical instruments , since 't is to these churches so plainly given forth as a gospel-duty , and in them to all the churches of the saints to the end of the world ? for by the same argument one may deny singing of psalms , &c. to be a duty , notwithstanding so fully commanded or enjoyned by the holy spirit , another may object against any other precept , and so till they leave us not one gospel-ordinance . i must confess , whatsoever was given forth under the law , or injoyned as an ordinance ( unless a moral precept ) that is not given forth anew under the new testament ( there being neither precept nor precedent for it ) i never believed it doth in the least concern us . hence we object against the jewish sabbath ( for tho a time of worship is moral ) yet the seventh day , which was co●manded to the people of the jews , and prosely●● stranger that was within their gates , yet it ●●ing not given forth in the gosp●l by 〈◊〉 nor his apostles , nor ever observed ( as we 〈◊〉 find ) by any gospel-church , it concerns us 〈◊〉 in the least , especially considering that 〈◊〉 gospel churches observed another day in 〈◊〉 worship , and not that , viz. the first day of 〈◊〉 week . but as touching this of singing , there 〈◊〉 remain certainly no doubt about its being 〈◊〉 duty , since , as i have already proved , it 〈◊〉 observed before the law , and under the 〈◊〉 and in the gospel , and given forth here 〈◊〉 these churches as an absolute institution : 〈◊〉 if these words don't contain a precept , we 〈◊〉 be at a great loss to find a precept for 〈◊〉 other duties in the new testament , which are no otherwise expressed . as for example , only let your conversa●●●● be as it becomes the gospel , phil. 1. 27. is any afflicted ? let him pray , james 5. 1● . let no corrupt communication proceed 〈◊〉 of your mouth , &c. ephes . 4. 29. let every one of you so love his wife , & ● . ephes . 5. 33. all these precepts are injoyned in the very same form of speech , let the word of 〈◊〉 dwell in you richly in all wisdom ; teaching 〈◊〉 another in psalms , and hymns , and spirit●●● songs , singing with grace in your hearts to 〈◊〉 lord. is any merry ? let him sing psalms , james 5. 13. 't is not left to our liberty , whether we will sing or not , or that we may , or may not do it ; 't is as absolutely injoyned as prayer , or any gospel-duty , and that not only on single persons at special occasions , but on the churches also ; they are here required to sing psalms and hymns , and spirituals songs likewise . a man may as well say , any one of them who were members of the churches , were not concerned in other precepts , as to say , this doth ●ot concern them all generally as well as some in particular . may not you as well say , and stand by it too , all are not to be filled with the spirit , or to desire the further influence and assistance of it ; or , all are not required to pray , nor to put on the whole armour of god ; or , all are not to let their conversation be as becomes the gospel ? nay , what not ? now since one command , or two at most , for breaking of bread is judged a sufficient ground for all christians obedience , and we finding no mention made of the practice of it in divers gospel-churches ; why is not this command , thrice repeated in the new testament , as binding on our consciences as the other ? especially considering how it corresponds with the practice of christ and his apostles , as shall , god willing , be further evinced . for we have , in a word , both precepts for it , and examples too . tho if we had no precedents for singing in the new testament , yet these precepts are sufficient ; and where we have the one , we need not the other . besides , where there is the like ground or reason of a law , one would think that might tend somewhat to satisfaction : have not we like cause to praise god , and to sing forth his praise , as they had ? and doth not god deserve the like glory and honour from us , as from them ? and do not our souls need those sweet soul-refreshing comforts and consolations which many ▪ meet with in that ordinance , as much as they did ? and is not every word of god alike pure and righteous , and equally to be esteemed ? nor will that objection some raise against it , signify any thing , viz. why , we cannot come at it ; we do not know how we should sing . ans . how ! has christ not been faithful then ( who is the son over his own house ) in declaring the manner how we should sing ? hath he not left us a pattern , or an example himself ? is it not said , they sang an hymn , viz. he himself with his disciples ? and since there is no other rule , mode , or manner of singing differing from that practised by moses and israel before the law , ( and others after them ) and these in the new testament , what can be clearer ? the manner is plainly described . but will your utter neglect of it upon this pretended ignorance excuse you before the lord ? ought you not to do it as well as you can ? but i am afraid rather some have taken up a prejudice against it , and do not desire to be informed about it . but i shall from what i have said upon this last proof , draw one argument , and proceed to the next thing . arg. 1. that which christ practised in gospel-worship , and his holy apostles by the authority of the holy ghost did injoyn on the gospel-churches as their duty to do , is the undoubted duty of the saints and churches of christ to do and perform to the end of the world. but christ did practise the singing of a hymn with his disciples in gospel-worship , and his apostles did injoyn , or require the gospel-churches to sing psalms and hymns , and spiritual songs as their duty , by the authority of the holy ghost . ergo , 't is the undoubted duty of the saints and churches of christ , to practise singing of psalms , hymns , and spiritual songs to the end of the world. the minor , as to the practice of christ and his disciples , i have already proved ; the scripture is plain , read mat. 26. 30. and when they had sung an hymn , they went out into the mount of olives . the same is recorded by st. mark , chap. 14. 26. and his apostles did injoin it on the churches , ephs . 5. 19. col. 3. 16. as touching the major , if that be not granted , farewel to all gospel-institutions . for if neither christ as our pattern , nor the apostolical institutions and injunctions contained in the new testament as our rule , gives no sufficient authority as to do what was so practised and injoined , what ordinance can bind us ? chap. vii . proving singing of psalms , &c. an ordinance , because it was confirmed by miracles , as other ordinances were . my next argument to prove it is a gospel-ordinance to sing psalms , hymns , and spiritual songs , is taken from that visible witness that god did bear to it , in the new-testament , it seems to me , ( and others whose eyes god hath opened ) that it was confirmed by a miracle , as all other gospel-ordinances more or less were , heb. 2. 3 , 4. as the whole of christ's doctrine , or the christian religion , was confirmed by signs and wonders , and divers miracles and gifts of the holy spirit according to god's own will and good pleasure ; so were most , if not all , gospel-ordinances particularly . 1. meeting together on the first day of the week was miraculously owned , and confirmed by that wonderful effusion of the holy ghost , acts 2. 1 , 2 , 3. 2. preaching the word was after the same manner confirmed . whilst peter yet speak these words , the holy ghost fell on all them which heard the word , acts 10. 44. for they heard them speak with tongues , and magnify god , vers . 46. 3. baptism was as wonderfully confirmed at the baptism of our saviour , for when he came out of the water , the heavens were opened , and to , a voice from heaven , saying , this is my beloved son , in whom i am well pleased , mat. 3. 16 , 17. and the spirit descended like a d●ve , and lighted on him . 4. laying on of hands was after the like manner owned and confirmed : and when paul had laid his hands on them , the holy ghost came on them , and they spake with tongues , and magnified god , act. 19. 6. 5. also when the apostles had prayed , 't is said , the place was shaken where they were assembled ; and they were all filled with the holy ghost , act. 4. 31. 6. in the last place , we find . singing also was in the same sort confirmed : and at midnight paul and silas prayed , and sang praises 〈◊〉 god ; 〈◊〉 the prisoners heard them . and suddenly there was a great earth-quake , so that the foundations of the prison were shaken , 〈◊〉 immediately all the doors were opened , and every man's bands were 〈◊〉 , act. 16. 25 , 26. mr. wells taking notice of this place , saith , god honoured the ordinance of singing , &c. with miracles : behold here , faith he , an eminent miracle , prisons saluting their prisoners liberty . paul and s●l●● singing , set god on working . and if their tongues were loosed in duty , their hands shall be loosed for liberty ; singing and praying can work ●●●ders . certainly had not this duty , as well as others , been to continue in the church as most acceptable to god , he would never have witnessed to it after this manner : but since he hath , let such tremble that slight and contemn it . as these miracles confirmed the gospel in general , so all must needs confess each ordinance thus owned and born witness to , was miraculously confirmed , and as others , so this . joyntly with this argument , it is necessary also in the next place to consider , how singing of psalms was brought into the church in the gospel-times , as other ordinances were , even as a doctrine , prophesying , interpreting , &c. 1 cor. 14. 26. nay , and it seems it was in their publick assemblies , when unbelievers were admitted to come in among them , as appears by vers . 33. object . but this was an extraordinary singing , or a singing by an extraordinary gift , and there are none have such gifts now ; and therefore none must sing in these days , since the miraculous gifts are ceased . answ . that the psalm was extraordinary as to the matter , is doubtful ; because we know no psalms but the book of psalms , or those called the psalms of david : so that it is very likely it might be one of them ; but let it be a psalm , or an hymn , given forth by the extraordinary gifts of the spirit , and sung too by the same extraordinary spirit , yet this doth not weaken , but strengthen my argument . 1. because , as i said even now , all gospel-ordinances were witnessed to by the miraculous gifts of the holy ghost , in the apostles days ; and so likewise they had extraordinary gifts to discharge those duties respectively . 1. they had an extraordinary gift of prayer , extraordinary gifts to preach and handle a doctrine ; the like in interpreting and prophesying , so no doubt likewise for singing . but if after these extraordinary gifts ceased in the church , the saints were to sing no more , but leave off that ordinance , notwithstanding the churches are enjoined to sing by the holy ghost : pray consider the direful consequences of such an absurd conclusion , i. e. the apostles had an extraordinary spirit , nay , an infallible spirit , in preaching , in praying , in prophesying , in interpreting the scripture ; and in the whole of their work , in the administration of the gospel , in respect of every duty and ordinance thereof ; these are all ceased , since none have these miraculous gifts now . from hence it will follow , there 's none now can , or ought to preach , pray , interpret , &c. or dispense any one ordinance of the gospel , &c. nay , and 't is not unknown to many , there are some have lately made use of this argument against all ordinances : and this i will say , and by the help of god stand by it too , that if singing must be rejected or thrown away , by virtue of this argument , viz. because none have an extraordinary gift to bring 〈◊〉 forth , all ordinances are gone , or must be cast off . god deliver poor christians from the pernicious arguings of such weak opposers of singing of psalms , hymns , and spiritual songs . besides , 't is evident , none of those duties and gospel-administrations , were tied up to such who 〈◊〉 those extraordinary gifts , but that others who had but the ordinary gifts , might and ought to attend upon the administration of the same duties and ordinances , as well as those so miraculously endowed : for the main business the apostle strives to do there , was not to order the matter of the worship of the gospel , but to regulate the manner how those extraordinary gifts in the church should be used to prevent confusion ; and that all might be done to edification of the people , whilst god saw good to continue them in his church . doubtless there cannot be a stronger argument brought to prove and confirm this ordinance . the holy ghost inspired the saints with miracles , gifts of the spirit , to bring forth a psalm , as well as to bring forth a doctrine ; and so witnessed to it , and established it as a standing ordinance in the church , as being of the same nature and authority with prayer and preaching , or any other gospel-institution . i will close this with one argument . arg. that duty or ordinance which was owned and witnessed to by the lord in the new testament , with miracles , and the extraordinary gifts of the spirit , is to abide in the church as a standing ordinance . but singing of psalms , &c. was thus confirmed , owned , and witnessed unto . ergo , singing of psalms , &c. remains in the church as a standing ordinance . chap. viii . proving singing of psalms , hymns , and spiritual songs , a gospel-ordinance , to continue in the church , from the practice of the churches in the succeeding ages next the apostles times , particularly in the second and third centuries ; with the practice of all the godly generally in all ages , nay , the most strict in grace and godliness till this present age. as singing of psalms , hymns , and spiritual songs , was instituted and given forth by the holy ghost in the gospel , and practised by christ and his saints in the primitive times : so we shall shew you , from the best and most approved ecclesiastical histories , it was practised in the ages next unto the apostles days . here i shall give you what mr. roberts in his key to the holy bible , hath said upon this account , pag. 173. and as singing of psalms , &c. ( saith he ) was used in the purest primitive apostolical times in the church-assemblies : so it was continued all along in the successive churches hitherto , though it is too evident that some corruptions and vanities , by little and little , crept into this , as into other parts of god's worship . singing of psalms , &c. was used in the second century , to celebrate christ and his deity , against the calumny of theodosi●● euseb . eccl. hist . lib. 5. cap. 28. eusebius tell us , that pliny the second , abo●● anno 98 , wrote an epistle to trajan the emperor , that the christians being gathered together before day , were wont to sing hymns together , and praise christ as god. and the same eusebius affirmeth , that philo-judaeus did testify the same of this christian practice ; and also assures us , that the said pliny and traja lived in the time of the apostle john , who did not die till about 100 years after christ . this very passage out of eusebius , i find cited by mr. ●●berts , mr. wells , mr. cott●● , and also by mr. sidenham 〈◊〉 others . but having the history . i need not mention them ; yet for one reason i shall add the same over again out of mr. sydenham's treat . of singing , p. 209. eusebius ( saith he ) in his eccles . hist . lib. 3. cap. 35. quotes two epistles of plinius secundus to trajan the emperor , testifying that the christians were wont to assemble themselves , before day , to sing psalms and hymns together . the same doth philo-judaeus testify , who lived in the apostles time , as the same esebius saith , lib. 2. cap. 22. now in the time of plinius and trajan did the beloved disciple live , saith zanch on ephes . 5. 18 , 19. tertullian , who flourished near the apostles time , about 194 , saith , the christians were wont to sing out of the holy scripture , apol. cap. 1. 9. as their usual custom . athanasius maintains it was practised in his days , episcop . eo locis . cyprian pressed this duty in his epistle to donatus . chrysostom in his commentary on psal . 41. admonishes all persons , countrymen , mariners , weavers , &c. to sing psalms and spiritual songs . estius cries out , saith mr. wells , to take notice of the custom of the primitive christians , who did not only sing psalms and hymns in their publick assemblies , but in their private families . i might quote ambrose , who zealously pressed this duty on the western churches , of singing psalms and hymns , lib. 9. confessionum . mr. cotton saith , that one samosaten●● the heretick , who denied the deity of the lord jesus , was one of the first that within these first 300 years , opposed the singing he speaks of . no marvel if the saints sung to christ , as unto god , that such a man opposed the practice of singing such hymns . basil the great , a most famous , pious , and learned man , mightily commends the singing of psalms , as i find him quoted by several worthy writers , i need not go lower . obj. but they sung with orrgans , or musical instruments ; the ordinance was corrupted , and we cannot come at it now , &c. answ . 1. we find no mention in the least of any other singing , but that of united voices , in eusebius , nor tertullian , &c. 2. but , pray , what ordinance hath not been corrupted and the purity of it ( as practised in the primitive time ) lost ? now by the same argument , viz. because adulterated and intermixt with foolish ceremonies , we must not sing : so we must not practise baptism , nor the lord's supper , nor any other ●●stitution of the gospel , for none have been more abused and corrupted than they have ; and indeed it is rather an argument for singing , than against it ; for here in satan shewed his malice and hatred of it , by seeking thus 〈◊〉 add poison to it . but ought not we to labour to restore it 〈◊〉 its primitive practice ( as in other ordinances through grace , we have been helped to do ? ) shall we not have the pure food of god● word , because antichrist hath put poison 〈◊〉 theirs ? there is one thing i omitted which is worthy to be noted in eusebius ; it seems the christians would not part with this sweet ordinance of the gospel , though it cost them the loss of their lives , for though they were discovered by their singing in their assemblies , yet they would not leave it off . to pass by the wald●nses practice in singing , &c. and all other godly christians since the beginning of the reformation ; how zealous were the godly puritans ( as they were called ) for this blessed ordinance , in whom godliness shone so gloriously , that few since may compare with them ? also our brethren of the independent and presbyterian perswasion are as well established in this sweet ordinance , as in prayer and preaching . what though they mistake in baptism , doth it therefore follow they must needs mistake here too ? why may they not be wrong , and off the rule in their preaching and praying and all else they do ? i must confess , i value not the practice of all mankind in any thing in god's worship , if the word of god doth not bear witness to it , but sence 't is positively injoined in the new-testament , and also an example left of our saviour , and his disciples practice , i thought it could not be amiss to take notice of the unanimous agreement , and joynt consent and practice of the churches and godly christians in the succeding ages next after the apostles , and to this very day ; but all this is needless , since ●tis to me all one as to go about to prove the saints in every age of the world did pray and praise god , this of singing being an ordinance of the same nature . chap. ix . shewing the true form or manner of singing in the gospel-days ; and that it ought to be with united voices , or to sing together harmoniously . i having in the first chapter proved there is no proper singing but what is with the voice , part of my work here is done already ; till i come to the objections ? i need not handle that point any farther . but the question is , whether one person only , or the whole church , should sing together with united voices ? 't is the latter that i do assert , and shall , by god's assistance , endeavour to make appear ; and i shall begin with our pattern , i mean that example our lord jesus and his disciples have lest us ; is it not said they sung ? that is , christ himself with his disciples sung a hymn● together , in the end of the administration of the holy supper , matth. 26. 30. the second place i may direct you to , is acts 16. 25. and at midnight paul and silas prayed , and sang praises unto god , and the prisoners heard them . obj. the place in mathew 26. 30. may as well be translated , they praised god. answ . though it is true they praised god , and it will bear that sense , yet , as mr. cotton and all learned men i can meet with say , the greek word signifies , their praising of god in a hymn . that is to say , they praised god by singing . [ see dr. du-veil on act. 16. 25. ] where is the man that saith the word will bear a praising of god without singing ? if there should be such a person , i perceive ( by my converse with several learned men ) that i shall bring twenty , may be an hundred to that one that will refute and contradict him in what he says . but let this be considered , viz. though all spiritual singing is a praising of god , yet all praisings of god , are not singing his praise . i have already proved that singing in the spirit in a melodious manner , is the highest manner to express the praises of god that the scripture bears witness of ; so that 't is no marvel that some tell you it signifies praising of god. but it is a poor sorry cause that puts men upon a temptation to quarrel with the translators of the bible , who from the word they hymned , positively affirm , they sang a hymn . this is enough to stumble many weak christians , who from such dangerous and unnecessary exceptious may be ready to conclude , the holy bible is not truly translated in other places , and so may not know what to receive as a truth , especially when they shall render a greek word singing , and another shall say it signifies no more than giving of thanks . yet mr. marlow seems to affirm no less , pag. 30. all know these are two different things , and tho he says truth , that says they praised god , when they sung an hymn ● yet if they did no more than in the common manner say grace , or give thanks , he that says they sung , tells an untruth ; in plain english , he lies ; and so every man will say : should i give thanks after supper , and one that is by should say i sung a hymn , would not others who were with me wonder at his impudence , and say he related a false story , and testify i did no more than say grace , or give thanks ? nor doth it signify any thing , if some greek copy or old traslation should render it , they gave thanks , from the word [ they hymned : ] for of what authority is such a translation , when compared to our late faithful and laborious translators , who having many greek copies , and comparing them together , do affirm the greek word signifies , they sung 〈◊〉 hymn ? and so saith learned dr. du-veil . object . but might they not be said to sing together , tho none sung but christ only , and 〈◊〉 disciples at the close say , amen ; as in prayer men are said to pray , when there is but one that is the mouth ? ans . this can't be , since there is so great a difference between the nature of prayer , and that of singing , which i have clearly opened in the first chapter of this treatise ; there is mental prayer , praying in the heart , and heart-rejoicing ; but there is no proper singing without the voice , so that this would be justly to confound the propriety of speech . a whole multitude that hear a sermon , and say amen to what they hear , may as well be said all of them to preach , as many may be said to sing , when there is but one only indeed that doth sing . 2. but further , to remove this doubt ; i must say with mr. cotton , if the disciples did not joyn in singing that hymn , but only by silent consent , then they might as well be said to have taken the bread and blessed it , and broke it and distributed it , and so the cup ; for all this christ did with their silent consent . but what our saviour did alone , is expresly recorded as done by himself : he took the bread and gave thanks ; it doth not say , they gave thanks ; and he took the cup , &c. but observe , this of singing or hymning , is laid down in the plural number , when they had siung an hymn , they departed into the mount of olives : they that departed into the mount , were they that sung the hymn : now it was not christ alone , but his disciples with him that departed into the mount of olives ; therefore , saith mr. cotton , it was christ and his disciples that sung the hymn together . chap. x. proving singing the praises of god with united voices , from the practice of the saints in the time of the old testament . but to proceed in the next place , to prove the ordinance of singing ought to be performed with united voices , pray consider the practice of moses , and the children of israel in singing after their deliverance at the red sea , exod. 15. 1. then sang moses and the children of israel this song , &c. moses did not sing alone , but the whole congregation sung with him : psal . 106. 12. they believed his word , they sang his praise ; but soon forgot his works ; namely , the most of them that sung at the red sea ; not moses , but the children of israel who sung with him , they that sung his praise soon forgot his works : moses , say our late annotators , composed the song , and he , together with the israelites , sung it to the honour of god. thus sung deborah and barak , and indeed we find no other singing generally throughout the old testament . and therefore , since we are commanded to sing , and christ hath given no other direction about it but that of his own practice , with his disciples after the holy supper , and that of the practice of paul and silas , who sung together , we may assure our selves there ●s no other manner of singing to be brought into the church but that with united voices ; and he that should set up , or bring in any other way or manner , doubtless would be guilty of an innovation . should one alone sing in the midst of the congregation , like a ballad-singer , what word of god is there to justify any such practice ? i doubt not but to make appear , when i come to it , that that refuge in 1 cor. 14. will fail them . chap. xi . proving that singing the praises of god in publick worship with united voices , from the prophecies of the scripture , that foretold how the saints and church of god should sing in gospel-days . our third proof to demonstrate singing of psalms , hymns and spiritual songs in god's publick worship with united voices , shall be taken from those prophetical psalms and passages in the old testament , that clearly relate to the practice of the saints in gospel-times . take dr. roberts words here in the first place . singing of psalms , &c. by believers under the new testament ( saith he ) , is often-times prophetically fore-told 〈◊〉 fore-required in the old testament ; and therefore singing of psalms is clearly an ordinance of christ under the new testament . the antecedent is evident in sundry instances of the old testament . ( wherein pray take notice , that this argument the doctor brings , doth not only prove , that singing is a duty , but shews the manner of it also , how it should be used in our congregations ) . he then proceeds to mention some of those prophetical scriptures . o sing unto the lord a new song : sing ●●to the lord all the earth . sing unto the lord , bless his name , &c. psal . 96. 1 , 2. again , make a joyful noise unto the lord , o all the earth . serve the lord with gladness ; come before his presence with singing . both which places , all the earth , ( saith he ) must needs refer to the gentiles as well as the jews at that present time ; to the gentile● afterwards , when they should be called and converted to the lord , then the gentiles also should worship the lord with singing of psalms , with a joyful noise . which cann't be any other than singing together with a melodious voice . but he goes on . so that these passages ( saith he ) are tacit prophecies of calling the gentiles , and of their new-testament-worshipping god by singing forth his praise . add hereunto that notable passage ; o come let us sing unto the lord : let us make a joyful noise to the rock of our salvation . let us come before his presence with thanksgiving ; and make a joyf●l noise unto him with psalms . psal . 95. 3. this psalm is undoubtedly a prophecy of christ , and of that worship that shall and ought to be performed to him solemnly in sacred churches under the new testament , and especially on the lord's-day-sabbath . the sabbatism , or rest of the new testament , for the apostle interprets this psalm of christ , compare psal . 95. 7. to the end , with heb. 3. 6 , 7. & 14. 15. as upon that psalm i have noted . this psalm judicious calvin thinks , agrees to the sabbath-day , wherein sacred assemblies worship god. and it is evident in the current psalm , that herein the holy ghost prophetically exhorts to that solemn worship of god under the new testament , which was usual on sabbath-days , viz. 1. praising the lord , and thanksgiving to him with singing of psalms , ( with a joyful noise , or melodiously with united voices ) vers . 12. urging the same with sundry arguments , vers . 3 , 4 , 5. 2. solemn publick prayer , with the reasons thereof , vers . 6. 3. willing , believing , and obedient attention to the word of god then published , without hardening their hearts against it through unbelief , to day if you will hear his voice , harden not your hearts , vers . 7 , 8. so that this prophecy of christ , and of the new-testament-worship , evidently shows , that the praises of god , solemnly with singing of psalms , solemn prayer , and solemn preaching , and hearing of the word of god , should be those ordinances of christ , ( and in such manner as there mentioned ) as the duties of christians under the new testament . and it is here further added , whereas the apostle saith to day ; this day is interpreted by the apostle to be meant , 1. not of the seventh-day-rest from the creation , heb. 4. 6 , 7 , 8. 2. nor of the typical-re●● joshuah gave them in the land of canaa● , heb. 4. 6 , 7 , 8. but of another certain day limited in david's psalms , heb. 4. 7. which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sabbatism , a keeping of a sabbath , remaining to the people of god , heb. 4. 9. and this sabbatism is the day of our lord jesus , when he ceased from his work of redemption , as god did from his of creation , heb. 4. 10. and which is that day of our lord jesus ? is it not the day of his resurrection , that 's our lord's-day-sabbath , which david so long before foretold should be celebrated with solemn prayer , preaching , and hearing of the word , and with singing of psalms with a joyful noise . [ and thus what was written afore-time , was written for our learning , and is full of instruction to us , and doth serve for reproof and correction ; likewise to such who do not hearken to every part of those duties which are enjoined upon them therein , but cavil themselves out of the practice of it , with groundless and unnecessary objections , and childish questions ] . but further , ( saith he ) our spiritual and eternal sabbatism , partly as with christ from sin and misery , both in this world , and that which is to come , jesus our high priest being passed into the heavens , heb. 4. 15 , 16. mr. cotton speaks the same with this worthy man , pag. 10 , 11. 2ly , the next scripture-prophecy , that shews clearly how the lord's people should sing now in gospel-days , is that in isa . 52. 7 , 8. thy watchmen shall life up the voice ; with the voice together shall they sing . it is worthy your noting to consider , what time this prophecy did refer to ; which you may soon see , if you read the context , how beautiful upon the mountains are the feet of them that bring good tydings , &c. which the apostle absolutely applies to the time of the gospel , and to gospel-ministers , rom. 10. 15. and the prophet doth not only say , the watchmen shall lift up their voice , and with the voice together sing , but also calls upon the desolate and waste places to sing together ; which can refer to none but the lord's people , who in gospel-days shall be made a praise to him who had been as a poor barren and waste wilderness . for ( saith the prophet ) in the next words , the lord hath made his arm bare in the eyes of all nations , and the ends of the earth shall see the salvation of god , vers . 10. now this place directly declares the manner how we ought to sing , that is , with voices together . and thus i find a most reverend and learned man speak upon the place : david's psalms ( saith he ) were sung together in heart and voice , by the twenty four , orders of the musicians , who typed out the twenty four elders , ( which our annotators , and others say signify the church and ministers of christ ) , and so saith this author , viz. all the members of christian churches , rev. 5. 8. who are made kings and priests to god , to praise him as they did ; for if there had been any other order of singing besides the body of the people , to succeed those formerly used , the lord would doubtless have given directions how or what it was . not moses only , but all israel sang ; and the women , as well as the men , also intimateth that that song john speaks of , rev. 15. 3. which , saith he , the protestant churches getting victory over the beast , with harps in their hands , and singing the song of moses refers to that song and manner of singing exod. 15. 1 , 2. and there is no doubt of it but it doth . moreover , ( saith he ) isaiah foretells , in the days of the new testament , that god's watchmen , and dissolates lost souls , ( signified by desolate and waste places ) should , with their voice , sing together , isa . 52. 8 , 9. the song of the lamb ( saith he ) was with many together , rev. 7. 9 , 10. and the apostles expresly command the singing of psalms , hymns , and spiritual songs , not to any select christians , but to the whole church , ephes . 5. 19. col. 3. 16. paul and silas sang together in prison , act. 16. 25. and must the publick hear only one man sang ( i must say it would be a strange sight to see and hear , and without any warrant from god's word , or practice of any church of christ ) . to all these ( saith he ) we may add the practice of the primitive churches , the testimony of the ancient and holy basil is instead of many , epist . 63. when one of us ( saith he ) hath begun a psalm , the rest of us set in to sing with him , all of us with one heart , and with one voice ; and this ( saith he ) is the common practice ( speaking of basil ) of the churches of egypt , lybia , thebes , palestina , syria . to the same purpose eusebius gives witness , eccles . hist . lib. 2. cap. 17. the objections ( saith he ) made against this , do most of them plead against joying to sing in heart , as well as in voice , as that by this means others out of the church will sing , as also that we are not always in a suitable estate to the matter sung , and likewise that all cannot sing with understanding , and are not all therefore who have understanding to join in heart and voice together . are not all the creatures in heaven , earth , seas , men , beasts , fishes , fowles , &c. commanded to praise the lord ? and yet none of these , but men , and godly ly men too , can do it spiritually and with understanding . the third scripture prophecy is , hos . 2. 15. which clearly alludes to the gospel-days , 〈◊〉 expositors shew , viz. when god should make a new covenant with his people , and betr●●● them to himself for ever : vers 19. i will all●●● her , and bring her into the wilderness , and speak comfortably unto ber . vers . 14. and 〈◊〉 give her vineyards from thence , and the valey of achor for a door of hope , and she shal● sing as in the days of her youth , and as in the day when she came up out of the land of egypt ; which is clear has respect to that of exod. 15. see our annotators on this text , for it fully confirms singing under the gospel , and such a singing as was of old. i shall close this with what dr. roberts saith , in his key to the holy bible , pag. 175. finally , that passage in the prophet , thy watchmen shall lift up the voice , with the voice together shall they sing , is ( saith he ) prophetically spoken of the times when the feet of the messengers of glad-tidings shall be beautiful , who shall say unto sion , thy god reigneth . this is interpreted by the apostle paul of the gospel-times under the new testament . i rather chuse to give my understanding of this glorious truth , in the words of other men , such worthy and renouned men as these , than in my own , thinking some may more readily incline to receive the truth from them , than from such a poor nothing-creature as i am ; yet , did not i verily believe as they did in this matter , i should not have cited a word from their pens . besides some of their works ●ie in great folio's , that very few may meet ●ith and what they say , which they prove from god's word , we ought carefully to receive , though in some things they differ from us : therefore if any answer me , they must also answer them in what i have cited out of their writings , or i shall conclude i have no answer at all . chap. xii . proving 'tis our duty to sing the praises of god with united voices , from the great noise such are said to make when they sing . this appears by that in exod. 32. 17 , 18. and when joshua heard the noise of the people as they shouted , he said to moses , there is war in the camp , vers . 17. and he said , it is not the voice of them that shout for mastery , neither is it the voice of them that cry for being overcome ; but the noise of them that sing , do i hear , vers . 18. certainly one man's voice could not have made such a noise , nothing can be more clear , but that they sung with united voices together . obj. but here it is objected , this was in praise of the golden calf , and so no rule . answ . 't is no matter to whom they sung , it was their sin and horrid wickedness to give that divine worship and praise to a molten●mage , that belonged to god only ; but there is no question but they sung now to this false god , as they had done , cap. 15. to the true god of heaven and earth , and therein lay part of their wicked and horrid deed. the second scripture is psal . 81. 1 , 2. sing aloud unto god , make a joyful noise : which cannot be apply'd to one man's singing , and divers others in the book of psalms before cited . the third place is that in rev. 19. which is a prophecy of that triumphant singing tha● shall be in the church throughout the earth , or in all nations , at the downfal of babyl●● and after these things i heard a great voice 〈◊〉 much people in heaven , saying , alleluj●● vers . 1. and i heard as it were , the voice of 〈◊〉 great multitude , and as the voice of many w●●ters , and as the voice of mighty thundrings , saying , allelujah ; for the lord god omnipotent reigneth , vers . 6. that singing that is represented to john by these kind of noises , can 〈◊〉 signify the singing of one single man in 〈◊〉 congregation : and though it is said to be , 〈◊〉 at that time to such a degree , and on that occasion extraordinarily performed , yet it makes not against ordinary singing , which is a gospel-precept ( as hath been proved ) ; for as there are times of extraordinary prayer , so of extraordinary praise and singing to jehovah . moreover , it follows no more that we must not sing at all , unless we have an extrordinary cause to be merry or rejoice in god ; then it doth follow we may not pray at all , unless we are afflicted , james 5. 13. i shall now shut up this with three or four arguments , and proceed to the next chapter . arg. 1. if it was never commanded of god , nor the practice of his people under the old testament , nor in the new , in the ordinary worship of god ▪ for one man alone to sing by himself in the publick congregation ; then for any to attempt to bring such a practice into the church would be a great evil , and an absolute piece of will-worship , or an innovation . but it was never the practice of god's people under the old testament , nor in the new , nor commanded of god in the ordinary worship of god , for one man alone to sing by himself in the publick congregation . ergo , for any to attempt to bring such a practice into the church , would be a great evil , and an absolute piece of will-worship , or an innovation . the major certainly every man will grant , that is resolved not to add to , or diminish from god's word , or doth believe there must be no additions nor alterations to what is laid down in christ's new testament : for by that argument , if one new practice may be admitted , others may . as to the minor , if any can shew me in the old or new testament , that any one man in the ordinary worship of god was allowed thus to do , i must confess my argument is lost ; but if they cannot do that , 't is unan●swerable . arg. 2. if singing of psalms , hymns , and spiritual songs , be injoyned on , or required of the churches by the holy ghost in the new testament ; and that there is no other way , manner , or 〈◊〉 prescribed , than what was used by the s●●●ts under the old testament , and by christ and his disciples in the new , viz. a singing together with a melodious voice ; then that way the 〈◊〉 sung under the old testament , and christ 〈◊〉 his disciples under the new , is to be our rule 〈◊〉 practice in singing , and there is no other . 〈◊〉 singing of psalms , hymns , and spiritual 〈◊〉 is enjoyned on , or required by the holy ghost 〈◊〉 the churches in the new testament , and 〈◊〉 is no other way , manner or mode prescr●●●d than what was used by the saints under the old testament , and by christ and his apostles ●●der the new. ergo , to sing together with a melodious voice , is to be our rule and practice in singing , and there is no other . no body will surely deny my major ; if any can find another way , manner or mode prescribed , let him shew it us . as to the minor , that singing of psalms , &c. is injoyned , i know no body doth deny it . arg. 3. if whatsoever was writte● aforetime , or given forth in the old testament by the spirit , especially which were moral duties ; nay , and given forth afresh in the new , was , as to matter and manner , for our instruction and learning ; and singing of psalms , and hymns and spiritual songs , which is a moral duty , was given forth aforetime , nay , and it is given forth afresh in the new ; then the matter and manner of singing , as practised in the old , and practised in the new , was for our learning and instruction , that we should do the same . but whatsoever was written aforetime , or given forth in the old testament by the spirit especially , which were moral duties , nay , and given forth afresh in the new , as to matter and manner , was for our instruction and learning ; and singing of psalms , hymns , and spiritual songs , which is a moral duty , was given forth aforetime in the old testament , and afresh in the new. ergo , singing of psalms , hymns , and spiritual songs , as to matter and manner , as practised in the old testament and in the new , was for our learning and instruction , that we should so do , and practise the same . the major cannot be denied , the minor is proved from that in rom. 15. 4. for whatsoever was written aforetime , was written for our learning , 2 tim. 3. 16. and from what i have said in this treatise , wherein 't is evinced , that singing , &c. is a moral duty , and given forth both in the old and new testament . if any object and say , that then we must sing nothing but david's psalms , or the songs contained in the old and new testament . i answer , the matter that then was sung was god'● word , or divine and holy songs , and so must the matter of our songs be the psalms of david , or the word of christ , i. e. such things that are certainly divine and sacred , congruous with the word of god or spiritual songs . if they object about the manner used under the law with musical instruments . i answer , 〈◊〉 plead for no other manner than was practised in the new testament as well as in the old ; 〈◊〉 under the old we read of singing together with united voices without instruments , and the same in the new : so that unless instruments of musick ( as organs , &c. ) were used in the new testament , they are unlawful to be brought into the worship of god ; and in vain is it for any to object against singing , because musical instruments were used under the old testament , since the one is given forth in the new , viz. singing psalms , without mention made of instruments of musick , and so practised also . but to that objection i purpose to give a full answer when i come to consider of mr. marlow's book . arg. 4. if christ and his disciples never practised , nor injoyned on the churches any ordinance or duty , but they left a sufficient rule how such ordinances or duties should be performed ; and yet christ and his disciples did sing , and injoyned singing of psalms , &c. on the churches ; then they left a sufficient rule how singing of psalms , &c. should be performed . but christ and his disciples did practise and injoin singing of psalms and hymns , &c. ergo , christ and his disciples have left a sufficient rule to shew how singing of psalms and hymns should be performed . this argument cannot be denied ; therefore let our brethren consider where the fault lies , who do not see the way how to sing , &c. 't is said , moses was faithful in all god's house , as a servant , and was careful to do every thing according to the patern shewed him in the mount ; but christ , as a son , is faithful over his own house . now since singing was required of the churches by christ ( for what the apostles injoyned by the spirit , christ injoyned ) in the new testament , certainly he has left a sufficient direction how it ought to be performed , otherwise it would reflect upon his wisdom and faithfulness . strange ! is singing practised by christ and his apostles , and injoined on the churches , and is there no certain way to know what that singing is , nor how it should be performed ? i stand in a maze to see how confused some are in their minds and sentiments about it ! one saying 't is only heart-joy ; others 't is no more than to praise or give thanks to god in prayer ; saith another , 't is to be performed or done by one single man alone in the congregation , tho not one example or precedent in all the scripture in god's ordinary worship for any such practice . o how hard is it to bring men off from their own conceited opinions , or to receive a truth they either 〈◊〉 prejudiced against , or else not willing to have it to be received as an ordinance of god! chap. xiii . shewing what the matter is the saints and churches of christ should sing i● gospel-times ; opening what psalms , hymns , and spiritual songs are . one objection that is brought against singing , is this , viz. we do not know what we should sing , and therefore do not sing in our congregations . i must confess , if singing was practised and injoined , and nothing was left in god's word to shew us what it is we are to sing , it would be strange , and a sufficient plea against the practice of it ; but such a thing could not stand consistent with the wisdom of the spirit . but , blessed be god 't is not so , as we by his assistance shall now further make appear : for we have , first , our pattern , which is christ's practice with his disciples , in this case as in others . 2dly , the rule , which are those precepts laid down in the new testament ; christ and his disciples sung an hymn . and be sure the matter of it was spiritual , it being performed by those sacred and holy persons , and in the sacred worship of god , i. e. just as they had celebrated the holy supper . but to speak to the rule ; see ephes . 5. 19. be ye filled with the spirit , speaking to your selves in psalms , and hymns , and spiritual songs , singing and making melody in your hearts to the lord. so , col. 3. 16. let the word of christ dwell in you richly , in all wisdom , teaching and admonishing one another in psalms , and hymns , and spiritual songs , singing with grace in your hearts to the lord. here you have six things observable , or the words contain six parts . first , the matter to be sung in the general , viz. the word of christ ; let the word of christ dwell in you richly in all wisdom , teaching and admonishing one another in psalms , &c. singing with grace in your hearts . like as the word of christ ought to dwell in us richly , that we may meditate thereon , and be able to preach it , hear it , and understand it , &c. so to sing it . the word of christ is therefore positively laid down to be the matter we must and ought to sing in the general ; for we are injoined , to have it dwell richly in us in this place , more especially to sing it , than on any other account . secondly , the singers , that is , the church , or churches to whom he wrote , more particularly the saints and faithful in christ at ephesus , and at coloss , and in them to all other saints and churches of christ to the end of the world. thirdly , more particularly the matter to be sung , viz. psalms , and hymus , and spiritual songs . fourthly , the manner , or how it should be performed , i. e. with melody , or spiritual joy in the heart , or grace . what he calls melody in our heart in one place , he calls grace in the heart in the other . the tongue is the instrument , but it must be tun'd with grace , or the musick will not be sweet in christ's ears . in singing of psalms , &c. ( saith one ) a gracious heart takes wings , and mounts up to god to join with the celestial quire : it is grace which fills the heart for , and sweetens the heart in this duty . fifthly , the master of the chore , the preceptor , as mr. wells saith , viz. the heart ; we must look to the heart in singing , that it is purged by the spirit . god is the creator of the whole man , and therefore will be worshipped and praised with the whole man. the whole man is bought with a price ; our tongues as well as our spirits are not our own ; therefore we ought to glorify god in our bodies , and in our spirit , which are the lords , 1 cor. 6. 19 , 20. my heart is fixed , o god , my heart is fixed : i will sing and give praise , psal . 57. 7. awake my glory , &c. i my self will awake . what was this which david calls his glory ? ( all tell you ) it was his tongue ; and in singing and praising of god , the glory of it much lies , when the heart is filled and fixed with grace in the discharge of this duty . so in psal . 108. 1. o god , my heart is fixed : i will sing , and give praise with my glory . augustine saith , it is not a musical string , but a working heart that is harmonious . mary sung with her tongue , and her heart was in her magnificent song . and , as saith another godly man ; when we sing psalms , &c. let us take heed that we have the same thing in our mind , that we warble forth with our tongues , and that our song and our heart do not run several ways . if ( saith mr. wells ) we in singing only offer the calves of our lips , it will too much resemble the jewish service . men may hear , or pray , as well as sing carnally ; therefore we should remember to do as the apostle teaches , to sing with the spirit , and with the vnderstanding also , 1 cor. 14. 15. sixthly , and lastly , the end , viz. to glorify the lord , and lift up his praise . god is to be our true and only scope , i. e. to set forth his glory ought to be our ultimate end , i mean , when we sing and perform all other duties of religion . now then , since the word of christ is the matter in general that ought to be sung ; it appears we are not left without directions by the spirit about this ordinance , ( let men say what they please ) for as 't is christ's word we should and ought always to preach , and hear , so 't is his word we should and ought to sing : and as we are not tied up by the lord in preaching , to do no more than barely read the scripture , or quote one scripture after another , ( which would be rather reading than preaching ) but may use other words to edify the church , provided they agree with , or are congruous to the word of christ , or the sacred scripture , ( and yet we call that the word of god which is preached , and so indeed it is ) ; so when that which we sing is taken out of god's word , or is scripture , absolutely congruous , truly and exactly agreeing thereunto , it may as truly be called the word of christ , as our sermons are , and may be so called . obj. but you add words to your hymns that are not in the text you refer to . so we do in preaching ; but if those words agree with the text , 't is still the same word , and may be opened thereby the better to the understandings of the people . besides , let it be considered , that we have not the holy scriptures in those words in which they were written by the pen-men of the scripture , for they wrote the old testament in hebrew words , and the new-testament in greek words . also the translators differ much in words in giving the true sense of the original , so that this objection is a mere contentious cav●● . moreover , there are in our bibles ( all learned men know ) a multitude of suppliments , or words added , to make good the sense , the originals being too short to express it in our language . now you may as well , nay , if not with more colour of reason say , part of the scripture is human , and not divine , as to call our sacred hymns so : and so you may by the same argument call our sermons likewise . 't is evident , as mr. barton observes ( in his epistle to his book of hymns ) that justin martyr , tertullian , and many others have signified the primitive church used , not only david's psalms , but other portions of scripture to put in songs for edification . hymns may ( as he saith ) be plainer than psalms , and more suitable to gospel-occasions , such in which christians may truly say they do teach and admonish one another in ; such ( saith he ) as inculcate our duties , and reprove our vices , out of most piercing passages of holy-scripture , and such as may answer or suit with all sermons , and accommodate all occurrences , and are no innovations , but reduction to primitive use and order . remarkable is that passage in eusebius concerning the christians practice in singing of hymns to christ as to god. plinius secundus , to clear the christians to trajan , adds this , viz. only that they held early assemblies in singing of hymns to christ , as unto god , euseb . lib. 3. cap. 33. doubtless they were compiled by some among them out of the new-testament , as the spirit of god might enable them , in the same manner as they did , and we do compile our sermons : and i see no other objection lies here against our hymns , than lies , or may be made against our doctrine . thus as to the general direction the holy ghost has given about what we should sing , viz. the word of christ . but then , secondly , we have particular directions as to the matter we ought to sing expressed in the texts , viz. psalms , and hymns , and spiritual songs . i know some do conclude , that all these three allude to the book of psalms , because these three are the titles , they say , of davids psalms . though that were granted , that some of david's psalms are called hymns and songs , yet i see no reason that all other spiritual hymns and songs should be excluded . 1. because we often find in the new-testament the psalms of david , or book of psalms mentioned , as comprehending all those hymns and songs contained therein , without calling them the psalms , hymns , and spiritual songs of david , see luk. 20. 42. & 24. 44. act. 1. 20. moreover this seems to exclude other scripture-songs , that they themselves own may be sung , as moses's , deborah's , isaiah's , habakk●k's , simeon's , zachariah's , mary's , &c. however , by psalms we are assured is intended the book of psalms , or those called the psalmes of david , because we read not in all the scripture of any called psalms but them only ; so that the form of these are contained in god's word ; i hope these will not be called human● ▪ the holy ghost hath enjoined the singing of psalms particularly , and many of the psalms of david , are , 't is evident , pure gospel , i. e. prophecies and promises that relate or refer wholly unto gospel-times ; and divers excellent psalms there are , that be filled full of the high praises of god for christ , and the blessings and priviledges christians receive by him ; tho i do not judg all the psalms of david are so sutable to our days , nor can be so properly sung as some others , to the edification of the church . but , i do not find any man giving any convincing argument , that no hymns that are made out of god's word , or putting other scripture-songs , as the canticles , &c. into verse , or proper measure to be sung , are excluded in those words , psalms , and hymns and spiritual songs . i am of the same mind with those learned men that mr. wilson in his dictionary , and others speak of , that psalms , hymns and spiritual songs comprehend all kinds of spiritual songs , whereby the faithful sing to the glory of god , and the edification of the church , provided they are taken out of the word of christ . moreover , i have met with a piece written by a very learned man , who after he hath given the sense of some men about the titles of the psalms , and various acceptation of the words , psalms , hymns and spiritual songs , speaks thus , yet i must tell you by the way , that these words in the hebrew do not make such a precise difference : for tehillim is the general title of all the psalms ; mismor the particular title of most psalms , as well as of the psalms of degrees : nor do the greek words make such a distinguishing difference , for a psalm is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing , and a hymn of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to sing praise : and 〈◊〉 odo , called a spiritual ode , or song , by 〈◊〉 translators , is of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so that it seems to me , saith he , that the apostle useth many words to signify that all 〈◊〉 singing should be of divine things , ( and not vain things ) to glorify god , and not to please our foolish fancies . but whether we distinguish the one way or the other , 〈◊〉 see ( saith he ) the apostles press the duty of spiritual singing , whether of this kind or that , ( viz. whether psalms of david , 〈◊〉 other spiritual hymns ; ) whether called of men of this name , or that name , in which injunctions the apostles are so clear , that very few since the coming of christ , that i know of , have made scruple of the thing ; and if any have of late , they never mention these places , as if either they did not remember them , or could not answer them . and to close this chapter , take what worthy mr. wells minds in his late sermon about su●● who neglect this ordinance , either about endless scruples or objections concerning the matter or manner of singing . let us , says he ▪ not disturb our selves with these groundless objections , but let us pursue and imbrace this holy duty , which is the very subu●●s of heaven . and observe what a reverend person notes upon this occasion ; i observe , saith he , they never thrive well who neglect or scruple singing of psalms ; they commonly begin at this omission , but they do not end there , but at last come to be above all ordinances , and so indeed without them , whose condition is not sufficiently to be deplored . suppl . to morning exercis . p. 189. to which let me add my thoughts without offence ; i am perswaded , for several reasons , since this is so clear an ordinance in god's word , that the baptized churches , who lie short of the practice of singing psalms , &c. will never thrive to such a degree as our souls long to see them , to the honour of the holy god , and credit of our sacred profession , and joy and comfort of those who are truly spiritual among us : for tho many things , as the causes of our sad witherings , have been inquired into ; yet i fear this , and the neglect of the ministry , are the two chief , which are both holy ordinances of jesus christ ; and yet our people , ( that is , some of them ) do not love to hear of either of them . chap. xiv . shewing who ought to sing psalm● hymns , and spiritual songs ; whether it ought to be done in the publick congregation , and in a mixt assembly or no. 't is strange that any should doubt , whether it be the duty of the church to sing ( as well as private families or persons ) since our blessed saviour , with his eleven disciples , upon the closing of the holy supper , sung together an hymn in that solemn assembly ; if we may not , ought not to follow them in the practice of singing an hymn from thence , what ground is there to break bread in our publick assemblies from that example ? this is the institution of that ordinance ; and , as he took bread and blessed it , and took the cup after the same manner , &c. so 't is said when they had done they sung an hymn , and went out , &c. 't is observable 't is not said , do this in your publick assemblies : and therefore some may say , we will break bread , or celebrate that ordinance in our own private families in an upper chamber , as christ and his disciplies did , and sing an hymn when we have done , and so exclude publick assemblies for that part of god's worship . but to proceed ; we read , as i have again and again shewed you , that the apostle injoins singing on the churches , ephes . 5. 19. col. 3. 16. object . but he doth not bid the whole church to sing , &c. answ . the apostle injoins the lord's-supper on the church of the corinthians , 1 cor. 11. 23 , 24. but some may say , he doth not bid every one of them to break bread ; how doth it follow every member ought so to do ? there would be no end of such objections . but by this rule , any precept injoined on the churches may be restrained to a few persons only , and so it would open a door to men to excuse themselves from being concerned in other parts of gospel-duties and worship : therefore where a duty is injoyned by the holy spirit on the churches , without the least hint or intimation that it concerns only some of them , nay , and an ordinance in which there is the same parity of reason , why one should be found in it as well as another , that duty concerns the whole church , or every member : but it is so in the case of singing of psalms , hymns , and spiritual songs : pray what ground has one man to sing from hence more than another ? are not all equally concerned to praise god ? nay , and having received equal mercies , blessings and priviledges , to sing his praises , since 't is required of all , without the least exemption of any one ? object . but what ground is there to sing thus in the church before or after sermon ? answ . 1. as much surely as there is to pray before or after sermon ; nay , 't is evident , if we do not take our rule to pray before and after sermon from those general precepts that injoyn prayer , then i do declare i know no rule at all for it in all the new testament , for we have neither precept nor example in the case , but where we read of duties that concern only some persons , and not the whole church , the holy ghost mentions the persons , 1. either by their relations they stand in one to another ; or , 2. else by their condition in the world. or , 3. by their office or place they stand in . as there are particular duties that concern parents , children , masters , servants , ministers , members : also kings , subjects , rich men , poor men , men in adversity , or men in prosperity , all sorts and conditions of men. but here this duty comes under no such particular consideration ; but as 't is the duty of all to hear god's word , and to pray with united hearts , so to sing together with united voices , there being no other manner or way prescribed , as i have shewed , for the discharge of that duty or ordinance of god. but i would fain be resolved by my brethren , or any other , what ordinance of god or duty it is that appertains to his worship which ought to be performed in private , that may not be performed in publick . take what famous mr. cotton of new-england speaks as to the answer of this objection , 't is thus stated by him , viz. object . scarce any example can be given of any intire congregation that sung together mentioned in the scripture . answ . tho no example could be given for it , yet it is a sufficient warrant for the duty if there be a precept ; and , saith he , the precept is plain , col. 3. 16. where the whole church of coloss is exhorted to have the word of christ dwell in them richly , and to admonish one another in psalms , &c. to sing with grace or holy melody to the lord. if god , saith he , had reserved this duty to some select choristers , he would have given some directions in the new testament for their qualification and election ; but since he speaketh nothing of any such , &c. he commandeth this duty to the whole church . 2dly , the practice of god's israel of old , ( i. e. moses and the children of israel ) is a further solution to this objection ; for there is an example of singing together ; and besides , that there was a mixt multitude with them too is evident , who , no doubt , sung with them , having received the like mercies they did . see exod. 12. 38. in the manuscript i have by me before cited ( which seems to be wrote by a man of parts and good ability ) who , speaking to this objection , says much to the same purpose ; first , that we have a precept which is more than a precedent . secondly , that we have precedents for it in the old testament . and say i , it being no ceremonial rite , but a moral and perpetual duty , that in the old testament is as much a rule for us herein , as their religious reading the scriptures , and keeping of days of prayer and fasting , and days of thanksgiving : if this be not so , in vain are our people pressed and stirred up to those duties by the authority of those texts in the old testament , as i said in chap. 4. pag. 47. besides , we find 't is prophesied of , that in gospel-days , as has been shewed , sions watchmen , and desolate souls , or waste places , should lift up their voice , and with their voice together shall sing , isa . 52. 7 , 8. and certainly that in rev. 19. 1 , 2 , 3 , 4. those hallelujahs that shall be sung in the gospel-churches at the downfal of babylon , will be doubtless with voices , since 't is said to be the voice of much people , as the voice of many waters , and as the voice of mighty thunderings . christ ( saith mr. cotton ) and his disciples when they received the lord's-supper , which was a church-act , they were an intire congregation , and they after supper , sung an hymn . to say that one sung it , saith he , and the others joined in spirit , saying , amen , hath no foot-hold in the text , it might as well be said , they all took the bread , they all blessed it , and gave it , in that one did it , and all the rest joyned in spirit and consented in that , and in the blessing of it . but 't is said [ they ] sung the hynm , not he alone , yet [ he ] is said to give thanks , or to bless the bread , &c. it is no strain of wit , saith he , but a solid and judicious exposition of the fourth chapter of the revelation , to make it a description of a particular visible church of christ , according to the platform and patern of the new testament ; whereas the four living creatures are four sorts of officers , so the twenty four elders set forth the brethren of the church in respect of their ripe age , gal. 4. 1 , 2 , 3. and twenty four in number answering to the twenty four orders of priests and levites , 1 chron. 25. 9 , &c. and these are all said to joyn together in singing a new song unto the lamb. if his exposition may not be admitted , yet all expositors agree , that by the four beasts and twenty four elders , are meant the church and the officers in the church , and then their singing together doth confirm the manner of gospel-singing with united voices together in god's worship . object . but what ground is there for the church to joyn in singing of psalms , &c. with vnbelievers ? answ . 1. unbelievers joyning with them , is one thing , and their joyning with unbelievers , is another : and since 't is a church-ordinance ( as we have clearly proved all along it is ) what rule or ground hath the church to put unbelievers forth of their assemblies if they knew them from others ? there may be unbelievers in the church , and there may be believers out of the church . 2. what ground hath the church to pray with unbelievers ? certainly the communion together in spirit is more close and intimate than that of uniting the voice ; so that if it be unlawful to let them sing with us , 't is unlawful to let them in their hearts joyn in prayer with us . must not the children have their bread , because strangers will get some of it ? besides , in the church of corinth , when singing was brought in amongst them , as well as a doctrine , &c. the apostle speaks of unbelievers coming into their assemblies : and 't is one reason he gives why they should take heed to prevent confusion , and not to suffer one to bring in a doctrine , ( or many together ) and another an interpretation , and another a psalm , to put them all on singing , and so have all these ordinances confounded together , in a disorderly and confused manner : so 1 cor. 14. vers . 26. compared with vers . 23. 3. if singing be a part of natural religion , or a moral duty , as prayer is , this objection is gone for ever : so that he that answers what we say here , will do nothing unless he can make it appear singing the praises of god is a meer positive precept , and had never been known to be the duty of mankind , without some written law or prescription . are not all creatures called upon to sing and praise their creator ? and have not unbelievers cause to praise god , nay , sing his praise for the mercies and blessings god doth bestow upon them ? nay , have they not cause to praise god for christ and the gospel ? &c. what is singing but praising of god ? and would you not have ●ny to do this but the saints ? ought not all men on earth to pray , tho till they have faith their prayers are not accepted of god ? i shall conclude this chapter with what mr. sidenham hath so well said to this objection . many who grant singing to be an ordinance ( saith he ) among saints , yet stumble to sing in a promiscuous manner with others , especially because so many psalms , &c. are of such composition , that doth not seem to concern a mixt multitude . for opening of this , i must lay down this general position , that prayer and praises are natural duties belonging to all men as men , though only the saints can do them best and spiritually ; it is so upon all men by the law of creation , to seek to god for what they want , and to thank him for what they have : this is due unto god , owing unto him as creator and benefactor ; and though singing be a part of instituted worship , yet it is as an addition of order , and a regulation of a natural duty : and as there is no man but is bound to pray for mercies , so none are exempted from praising god for mercies , though they sing in a low●● tune than saints . thus david calls in 〈◊〉 creatures to bless and praise god , as a natural duty , according to their several capacities , psal . 136. psal . 117. psal . 10● psal . 20. 21 , 22. praise , is the natural duty of all , the proper duty of saints , and 〈◊〉 perfect duty of angels and glorified souls . object . you will say , they cannot perf●●● it aright . sol. 1. their want of ability doth 〈◊〉 discharge them from such a duty engrav●● on their consciences , from the natural respects they have to god as a creator ; 〈◊〉 perform which , god gave them full power ▪ let every man do his duty conscientiously ▪ he may afterwards come to do it spiritually 〈◊〉 though i should lose the sense of a duty i● my conscience , yet the duty lies on my conscience from god's authority , and my relation to him . by the same rule , every one should abstain from performance of a duty for 〈◊〉 of present ability , whereas the duty mu●● be done , and strength expected from heaven , and waited for according to the divin● manner of dispensation . 2. it 's not unlawful to join in any act with others , or to countenance them in it , which is really their duty as well as 〈◊〉 own : i cannot sin in joining with any one in that act , to perform which is the duty of another , as mine , though he may want the present ability . for duties must be measured according to the rule , not the ability of the performer . now , it 's no duty for any man to receive the lord's supper , or be a member of a church in order to communion , without he find himself in some measure fitted by grace , these sealing ordinances of the gospel , suppose and require some other qualification , and are peculiar to visible saints ; but where there is a natural character , or an ordinance as to the substance of it , at least equally concerning all , there is no sin to join in the administration of it : and if we consider of it warily , unregenerate men are great sharers in the mercies of the churches , besides their own particular duty , that they may well join with them in setting forth god's praises . but more closely and particularly . 1. when the church and saints of god are gathered together to worship him in singing , it is no more unlawful to sing with others that stand by and join their voices , than when in prayer they stand by and give their consent ; we do not so much join with them , as they do own god's actings among us : it is no sin in them to join with us in such a duty , neither can it be any sin in us to sing , though others very carnal will outwardly praise god with us . 2. the carriage of the saints in their hearty and real expressions of praises , may convince others in the coldness and lowness of their spirit , and stir them up to some spiritual apprehensions . sidenham 〈◊〉 singing , pag. 213 , 214 , 215. 't is evident the church is not bound to worship god alone in the administration of the gospel , and not suffer the people to come among them , unless she intends to become no church in a short time ; for how shall she increase or have children born in her ? is not hearing the word of god preached , and publick prayer , as sacred ordinances of gospel-worship , 〈◊〉 singing ? why then may they be admitted to join with the church in those ordinances , ( which they are no better able to perform acceptably to god , than in singing ) and be denied to sing ? by this rule others must not be admitted to join with the church in one part of gospel-worship , you must not suffer them to join with us in any , but even 〈◊〉 the doors upon them , and worship god alone . and should we deny them to do this , it might also lay a stumbling-block in their way , and give them a just offence against the lord's people . see more in chap. 9. where we have spoken further to this objection . chap. xv. wherein mr. marlow's book , and many other objections raised against singing of psalms , hymns , and spiritual songs , are fully and plainly answered . though all that are impartial , who shall read mr. marlow's book against singing , and consider what i have already said in this treatise , will say , he is answered : yet i shall now give a particular reply to all that is any ways material contained in it , which i have not detected and answered before . that which he insinuates , pag. 3 , 4. about the weakness and imbecility of some christians about their reception of this ordinance as a dangerous thing , needs no reply ; he would fain make his reader think , to receive singing of psalms , &c. as an ordinance , is no less than a falling away from the truth . so clearly ( saith he ) manifested by the holy scripture , and witnessed to by the sufferings of the purest churches in our age , who have born a lively testimony , not only against the humane prescribed and precomposed forms of prayer , but against singing david ' s psalms , and other hymns or songs precomposed by man. answ . 't is not a falling away from truth , to restore a lost or neglected ordinance of the gospel , ( as you i perceive dare not deny , but this of singing is ) ; the main difference is about the manner , or what singing is . we say it is going forward i● the glorious work of reformation . what though some baptized churches ( who i do believe have attained to greater purity in some things , than some others ) have born such a witness against singing of david's psalms ; is it therefore no ordinance of christ ? must they needs know every truth of christ ? is there any church that is yet arrived to such a perfection of knowledg , that they need not the discovery of any truth but what they have received ? i am afraid some of those churches are yet short of the knowledg and practice of another ordinance as well as this , and speak against it as against this , though it is one of the first principles of the doctrine of christ , heb. 6. 1 , 2. are they against the singing of david's psalms and hymns , do ye say ? god forbid ! since the holy ghost hath enjoyned the churches to sing them , pag. 3 , 4. but to pass over this , you come to consider that text , ephes . 5. 14. speaking to your selves in psalms , &c. object . from these words , nor the context relating to them , is there any w●●for a vocal speaking ; but otherwise it must be understood , a speaking to your own heart . these are your words . answ . 't is well you do not affirm this , teaching is then a preaching , from psalms , &c. in ordinary gospel-administration ; for some there have been , and may be are now , that assert that , ( and i think we shall find you there too by and by ) however , let the speaking be what it will that is here meant , it is evident 't is such a speaking that is used in singing ; for so the following words explain it , which you are not willing ( it may be ) to cite ; singing , and making of melody in your hearts to the lord. you then mention col. 3. 16. i confess ( say you ) that vocal singing is here to be understood , otherwise it could not be teaching and admonishing to others in word or deed ; but yet here is nothing to prove vocal singing together , for teaching and admonishing one another in psalms , &c. is meant of the ministring brethren , whose work it was to teach and admonish the other members , according to the gifts they had received ; and none can prove any more by these words [ one another ] than what must be understood from heb. 3. 13. but exhort one another daily , whilst it is called to day : and therefore as the word exhortation is not used in the church , but in an orderly ministerial way , by one at once , &c. must be used also according to gospel-rule ; 1 cor. 14. 26. how is it brethren ? when you come together , every one of you hath a psalm , hath a doctrine , &c. be understood of a vocal singing all together ; for i think 〈◊〉 will say , that those words , every one of you hath , &c. were spoken of all having those spiritual gifts , which can't be though of euery minister in that church , vers . 28 ▪ much less of all the members , &c. so 〈◊〉 cannot be supposed , that all the ministring brethren had the gift of singing , or 〈…〉 was any distinction of its universality in delivery , more than of other gifts in the 〈◊〉 text ; besides the context speaks of single persons that must exercise in the church , 〈◊〉 therefore those words [ every one of you ] 〈◊〉 mean all , &c. answ . first of all ; i cannot but take notice how you contradict your self in ephes . 5. 19. you would have the apostle , by teaching and singing , to mean only a silent speaking in their heart , without a voice . but , in col. 3. 16. you confess , that intends a vocal singing : do you think any man , who has the least light or knowledg in the scripture can groundedly suppose , that the apostle doth , in ephes . 5. 19. ( in these words , speaking to your selves in psalms , hymns , and spiritual songs , singing and making of melody in your heart to the lord. and in col. 3. 16. in these words , teaching and admonishing one another in psalms , and hymns , and spiritual songs , singing with grace in your hearts to the lord ) mean two different things ? surely there is not one man to be found of your opinion , for all generally , with one mouth , affirm , the apostle in writing to these two churches , intends the one and the same practice . nor is ●here any thing said by you to convince us to the contrary ; for though the duty seems to be ●id down in different words , yet it implies the same thing ; speaking to your selves , and teaching and admonishing one another , are of the 〈◊〉 import on this occasion as expressed here ; for the speaking is in singing , and so is the teaching and admonishing , as the close of the text opens it to every understanding man. 2. 't is observable how you seem to confound this great duty injoined in ordinary worship on these two churches , with the exercise of those extraordinary gifts , mentioned 1 cor. 14. 26. which hereafter i purpose to explain , and shew the purport or main drift of the spirit in that place in 1 cor. 14 , &c. if any man did sing in an unknown tongue alone , 't was because others were not capable to sing with him , and he from thence was not to use such a gift in the church , unless there was an interpreter to give forth that psalm or hymn , that so all might sing with him , and be edified in that ordinance as in others . 3. in the third place , which is yet worst of all , you would have this of teaching and admonishing one another in psalms , &c. singing with grace in your heart , to refer to that heb. 3. 13. which you apply to such who had the gift to preach ministerially , and to sing too by the said gift . in answer to this , in the first place , i thought we should not have had you to affirm , the apostle means , by teaching and admonishing here in this place , to be preaching , according to that ( in your sense ) you refer to in citing heb. 3. 13. now as to the first part of your assertion ; had you read reverend mr. cotton , it might have removed this mistake , and so prevented your pains to trouble the reader with such an exposition of the text : i find him answering an objection , that directly includes part of yours , in these words following . object . the apostle to the ephesians and colossians doth not say , sing one to another in psalms , but speak or preach one to another ; or , in other words , teach and admonish one another ; the psalms dwelling in their hearts they were to dispose them in a way of teaching and admonishing ; but as for singing , he makes no mention of that , until he came to teach them the manner of dispensing the words of christ unto god in one verse , and then indeed he teacheth them to sing in the spirit , making melody with grace in the heart . if i do not mistake you , this objection contains part of what you say , and pray take his answer ; i do not doubt but he gives the true sense of the place . answ . such as tremble at the word , saith he , ( as the framer of this objection professeth himself to do ) they should rather bow their judgments and practice to scripture-language , than bow the sense of scripture to their own conceptions against the language of scripture ; it is one thing to speak one to another in psalms , and hymns , and spiritual songs , as is done in singing , and another thing to preach and teach one another out of the psalms , and hymns , and spiritual songs . 't is true , they were to teach and admonish one another out of the psalms , and the scope of paul will teach that ; but if paul had meant that , to wit , that they should teach and preach one to another out of the psalms , he would not have said , speak ye one to another in psalms , or with psalms , but out of the psalms , for such is the language of the holy ghost in expressing this duty ; paul is said to have expounded and testified , and persw●ded the jews out of the law of moses , and out of the prophets , acts 28. 23. so philip is said to do , begin to preach to the eun●●h , from that scripture in isaiah , act. 8. 35. thus mr. cotton . 't is evident , my brother , that paul is not a speaking here to ministers , but to the whole church , and he is not a laying down directions to gifted brethren how they should preach and exhort one another that way , as sometimes he doth , much less about the exercise of extraordinary gifts ; but 't is to injoin and exhort the churches to sing psalms , and hymns , and spiritual songs ; how also they should perform this duty to the honour of god and their own comfort , in ordinary gospel-administration . dr. roberts in his key to the bible , pag. 176. saith on these words to this purpose . but christians should be filled with the spirit , not filled with wine , but with the spirit , and speak one to another in psalms , 〈◊〉 hymns , and spiritual songs , &c. thus rejoicing with heavenly melody in your hearts to the lord : and the latter words in both places , eph. 5. 19. col. 3. 16. are , saith he , exegetical to those in the beginning of the verses , explaining what he means by speaking , teaching and admonishing , viz. thus , edifying one another in singing psalms , &c. and it 's an excellent way of speaking to themselves and to one another , when christians sing psalms , &c. — therefore , saith he , that speaking to themselves , and teaching one another in psalms , and hymns , and spiritual songs , is 〈…〉 singing . as to singing with a vocal voice , you have granted 't is intended by the holy ghost in col. 3. 16. which is as much as i desire . what you hint or imagine of one singing alone has been fully answered , that never having been the practice of god's people in god's ordinary worship , neither in the old or new testament ; and as touching singing by an extraordinary gift , more of that anon . and , saith mr. sidenham , many think there can be no such use of singing , as to teach and admonish one another by it ; but if we consider , there are many lessons to be learn'd one of another from this publick conjunction of singing scripture-psalms . 1. they teach one another , and by the very act admonish one another , to get the same frames these holy men had in penning the psalms , and in the variety and spirituality of them to get david's frame , in singing david's psalms , &c. 2. 't is by this they teach one another the unity and harmony that is and should be among saints , as one body , that their happiness and joys are bound up together , and so the misery of one is the misery of the whole ; and this is a glorious l●sson to know their union together , as a body equally concerned in the joy or sorrow of one another , equally interested in the praises of god. there is no duty practised in all the gospel , that doth fully express the communion of saints , and represent heaven , as the saints singing together . the lord's supper doth represent the communion of saints very lively , but not so as mutual singing , when all at once , not by consent only , but expresly speak the same thing the same moment . in the lord's supper , th● afterwards they were all one bread , yet they all do not receive it at the same instant of time , but may take successively the elements ; but in singing they all joyn perfectly at once , to sound forth the praises of god , as if they had but one heart and one voice too . this is the perfect emblem of heaven , no jarring , all with one voice and heart , crying hallelujah , hallelujah . 3. they teach one another this lesson also , viz. with what alacrity and chearfulness they should perform all their duties together , and how with sweetness of love and joy they ought to walk together . 4. they teach one another how to carry themselves in all conditions with a joyful and praising frame of spirit , &c. and it shews a soul is not in a right temper when he cannot sing over his condition . to which i might add , not are they in that sweet concord and union with the church , or hearty affection that cannot joyn in one heart and voice with them . 5. they teach one another by singing , and admonishing one another ( this way ) to avoid any thing that may hinder their joys in communion , and break their harmony in spiritual actions ; all which , and many more are great lessons , and are taught naturally by saints mutual singing together , pag. 211 , 212. object . if any should object , how can vnbelievers joyn with the saints in singing , if this be so ? answ . this hath been answered already : there are the like lessons , tho not to that degree and clearness , taught in uniting hearts together in publick prayer and praises , in prayer and in mutually joyning together equally in hearing god's word : nay , and all must grant , that the chiefest and nearest communion is that of the heart and spirit : if therefore you may , and do admit such you speak of , to that communion and liberty with you , how dare you , or can you deny them this ? true , the voice shews that union that is in the heart , or sets it forth ; but the chief fellowship and unity is in the spirit , as in the last chapter i have shewed . now i shall come to consider the method or form of your book , or heads you insist upon , which are laid down in six particulars . i. of the essence of singing , ( as you call it . ) ii. of david's psalms . iii. of prescribed or precomposed songs . iv. of womens singing . v. of the order of singing . vi. of scriptural , and other objections . i. of the essence of singing . thus you begin , viz. though intelligible singing for teaching and admonishing others cannot be without the use of the organical instruments of the voice , yet the essence or being of singing consists in an inward spiritual exercise of the soul or mind of man. and this must be granted : for we all do own that true prayer may be made in our hearts to god without the use of our voice . and then come and tell your reader the essence of sin is in the heart , and the essenc● of other things good and evil , and take 〈◊〉 four pages in this kind of nonsensical way 〈◊〉 speaking , confounding the proper acts 〈◊〉 god's worship , nay , destroy them utterly , by starting an uncouth term , as here apply'd , 〈◊〉 essence ; nay , and i perceive this mighty ma● of straw you have made and set up , you 〈◊〉 at a strange manner ; 't is , as it were , the 〈◊〉 on which all the stress of the whole superstructure of your new-found contrivance to evade god's blessed ordinance of singing 〈◊〉 laid ; so that if this be razed , you must find another singing in the new testament besides this essence of singing , which you say is in the heart ; and i perceive 't is only that inward joy of the spirit that you mean by the essence of singing , and that to be all the singing you would have the saints to use in gospel-days . and besure if you have missed the mark here , your book has nothing in it of instruction . a man cannot be so vain as to attempt to overthrow an act of divine worship , as it hath been received and practised for many ages amongst all the godly generally ; but he must set up something in the room of it which he must call by that name , since god's word bears positive witness to such a church-ordinance . a gospel-singing there is , as well as a gospel-praying , preaching , &c. but rather than it shall be that which indeed it is , as owned by the law , and the prophets , christ and his apostles , and most wise , learned , and truly godly christians , it shall be something else contrived in the darkness of your mind . thus the quakers have cast off the holy ordinances of baptism , and the lord's supper , and have gotten spiritual ones ( in the blind imaginations of their hearts ) in their 〈◊〉 ; as you would have a heart singing of psalms without the voice , so they have got 〈◊〉 heart-baptism without water , and a heart-breaking of bread without bread or wine . the papists , or church of rome , also have , by the subtilty of satan , and pride of their own spirits , changed and corrupted these and other ordinances of the gospel another way , 〈◊〉 they have set up something in their stead , which they call by their names ; for , first , they have that they call baptism , but it is not christ's baptism , but rantism , with many ceremonies added to it . they have that they call the 〈◊〉 supper , but 't is not christ's ordinance , but another thing , &c. also let me tell you , in the fear of god , you have adventured to raze or take away christ's ordinance of singing , and have invented something to put in its room , which you call a gospel-singing : and i am afsaid you little think of the bitter consequents of this attempt of yours , and how you ●eem hereby to ridicule ( though not wittily , i ha●e better thoughts of you ) the whole of gospel-ordinances , by turning them into a thing you call essence , a heart-service only without the bodily organs , and rendering your self to be but little better in your so doing , than a mere enthusiast ; and whilst you plead for spiritual worship , and cry down all forms , you seem to overthrow all external acts of religion , by intimating , that because the heart 〈◊〉 perform one duty at some seasons acceptably to god , viz. prayer without the bodily organs ; why may not the spirit or heart perform singing too ? say you . and why not , say i , preaching the word , baptism , and breaking of bread also ? the quakers have not only got a spiritual or heart-baptism , and a spiritual or heart-breaking of bread , but an assembling together for heart-preaching also : and what you say about the essence of these duties being in the heart , ( and how 't is the heart or spirit only in duty and ordinances that god looks at ) and from hence seek to make void singing with the voice , it doth ( as all men may see ) strike through the loins of all external acts of divine worship , as before shewed : for as i told you in the first chapter , the essence of preaching , and every other external duty , may as well be said to lie in the spirit as this of singing psalms and hymns , &c. besides , since god is so much pleased , as you intimate , with the bare internal worship of the heart , without the bodily organs , and with prayer particularly , why do you not excuse the tongue from that service likewise , and say , that external expressions in prayer , or praising god with the tongue , is a low formal thing , and to be rejected ? but i can't but smile at one of your first expressions ; you say very right , ours is an intel●gible sort of singing . but that which you ●lead for is such , that no body can tell what to ●ake of ; besure 't is no singing at all , as in the first chapter i have proved ; i mean , that which you call the essence or being of singing in the heart , or inward joy. brother , i have shewed you , that singing and preaching , &c. are ordinances of a different nature to that of prayer ; prayer may be performed in the heart without the tongue ; but there is no proper singing or preaching without the organs of the tongue , and therefore all your whole fabrick is overturned with one blast : for this error of yours , is like that of the first concoction ; if you have got no other proper singing of psalms , than what we plead for and practise , nor no other can be found warranted in god's word , then 〈◊〉 must be the true and right ordinance , and manner of performance of it , likewise . let men but destroy the practice of an ordinance , as 't is by so many practised , and has been from the beginning , and as we conceive and believe in a right manner , unless they have another form to present to our sight , that we may have time to compare them with god's word , to see which may be nearest the rule in our judgments , they do nothing but perplex the world as well as us . you have presented us with one , i must confess , which only has that name given to it by your self , but it is not the thing , i. e. it is no proper singing at all . you talk of the essence of sin in the heart , as well as the essence of duties being in the heart or spirit . what do you mean ? can sin be no where but in the heart , because it is there ? or can a thing be where its being or essence is not ? there may be much evil in the eyes ; we read of eyes full of adultery . nay , and i must tell you , that the essence or being of sin is in the tongue likewise . pray see what the apostle james saith , in the tongue 〈◊〉 a fire , a world of iniquity : so is the tongue amongst our members , that it defileth the whole body , and setteth on fire the whole course of nature , and is set on fire of hell , jam. 3. 6. certainly the essence of sin is in the tongue , as well as in the heart , or you are out in your term ; and the essence of singing , some will tell you , is wholly in the tongue . and now since the tongue doth thus dishonour god , ( by the way ) let me tell you , there is great reason it should not be idle , but be imployed to praise and sing to the honour of god. if by essence of sin , you mean the rise , spring , or fountain of sin , i say you speak truth , and good sense too ; for it is out of the heart that proceeds fornication , &c. yet some sins may be said , to have their proper essence or being in the life , as well as in the heart , and may rise from a temptation from without also . we will grant you likewise that the heart is the fountain or spring of most actions , all our duties must spring or flow from thence ; i. e. the heart by god's spirit , must stir us up to do them : 〈◊〉 does it follow from hence , that many of 〈◊〉 duties can be performed by the heart or ●pirit without the tongue ? sure you will say , 〈◊〉 man can preach , though the matter be 〈◊〉 his mind or head , &c. no more , say 〈◊〉 can they in a proper sense be said to sing psalms , &c. only one word more , and i 〈◊〉 done with this . in pag. 9. you speak of 〈◊〉 fields rejoicing and singing . we have ●ewed you , that there is an improper or metaphorical singing mentioned in the scripture , 〈◊〉 so that scripture and some other places are to be taken , and know that your singing is no 〈◊〉 a proper singing , than abel's blood , which is said to speak , was a proper speaking , as i said in the first chapter be fore . ii. of david's psalms . 1. you say , there was no institution of singing before david's time. answ . we have proved singing the praises of god is a part of natural religion , and so a moral duty in its own nature , as prayer is ; and that the heathen sang the praises of god for his goodness in creation , that ha●e no written word : and what is this then to the purpose , if we should grant that singing was not brought under an institution till david's time ? as touching what you say about the israelites in the wilderness , how in trouble they did not sing , 't is more than you know , for i think you will find they were not far from the wilderness when moses and the congregation sang ▪ exod. 15. however our lord jesus and his disciples sang when it was a sad wilderness●time with them , it was just the night before our blessed saviour was betrayed . and paul and silas sung in the wilderness of a prison ; and though the saints are always sorrowful , yet they are required ever-more to rejoice . all outward comforts of this world , are not 〈◊〉 thousand part such cause of joy and singing , as our spiritual deliverance and salvation by christ is . do you think that outward blessings here will better tend to tune our spirits and tongues to sing the praises of god , than the love of god in jesus christ , pardon of sin , justification , union , communion , adoption ? &c. no , no , here is the spring of joy , and cause of true spiritual singing , and none can learn david's psalms , nor any other scripture-hymns or songs thus to sing them , but the 144000 ; none but such who have that new name , that new nature , can learn this song as thus to sing it , rev. 14. 3. and let me tell you , this singing of the hundred and forty four thousand spoken of , was under the reign of antichrist , for the seven angels with their seven vials came out of the temple afterwards , who destroy babylon . take what our late annotators speak on the place . the new song here spoken of , is probably the same with that we met with before , chap. 5. 11. sang by the voice of many angels round about the throne , and the beasts , and the elders ; called a new song , either for the excellency of it , or because sung unto god after christ was manifested in the flesh . the design of it was , to declare the worthiness of christ , to receive power , and riches , and wisdom , and strength , and honour , and blessing . a new song , signifies a song which praises god for new benefits received from him . during the reign of antichrist , none could learn this song , to give power , riches , wisdom , strength , honour , glory , and blessing , but a small number redeemed through the blood of christ . annot. on rev. 14. 3. * secondly , you say , the singing of david's psalms , were suitable to all the rest of the levitical ceremonies , and temple-worship , pag. 12 , 13. answ . there is no doubt but the singing of david's psalms with instruments of musick , was suited to the order of the levites and to the temple-worship . what then , must not we sing psalms in the gospel-days , with grace in our hearts to the lord ? we know no psalms , but david's psalms , or those called the book of psalms ; and the holy ghost doth injoin the gospel-churches to sing psalms , as well as hymns , and spiritual songs . will you take upon you to countermand god's holy precept ? will you say very tightly bound we must not sing psalms , when the churche● are exhorted so to do ? pray , when you writ● again , tell us what psalms they are the holy ghost there speaks of , if not them , or some o● them called the psalms of david . true , all types , shadows , and ceremonies ▪ are removed and done away ; but singing th● praise of god was no ceremony , but a mora● duty , and performed by the children of israel , before the law of shadows and ceremonies was given forth , exod. 15. 1 , 2. you may 〈◊〉 well say prayer was a ceremony , because the●● were divers ceremonial rites used in the performance of it , particularly that of incense . 2. did not christ sing an hymn after th● supper ? would he have left that as a patte●● to us , and annexed it to such a pure gospel-ordinance , had it been a ceremony , and only belonging to the jewish worship ? or , would the apostle paul have given , by the authority of the holy ghost , such a precept to th● church of coloss to sing psalms , &c. whom 〈◊〉 strives so much to take off from jewish rites● days , and ceremonies ? had singing of psalms● hymns , and spiritual songs been a jewish ceremony , he would not have done thus . this is sufficient to convince any sober and unbia●●e● person , i. e. that singing the praises of god i● a gospel-duty ; and that it did not belong only to the jews , in the days of the old testament . but you contradict this your self ; fo● afterwards you grant that the saints , when the extraordinary gifts are given , as you suppose they will in the thousand years reign , you intimate then they shall sing as we do ; or else i know not what you mean. how shall they use a legal and typical rite , that only appertained to the jews and levites , in that glorious state of the church ? doubtless their singing of old , with musical instruments , was a figure of that sweet spiritual melody the saints should make from a well-tuned gracious heart , and with united and melodious tongues together in the gospel-days , as i have again and again shewed ; and this therefore is not mixing law and gospel together , but continuing a gospel-ordinance in the church that is of gospel-authority , both from precepts and examples , as i have proved in this treatise : so that i have answered your second , and third , and part of your fourth thesis together . thirdly , ( you say ) the matter of david's psalms and other holy men , were suited to particular occasions , and experiences , and accidents of that day , as may be seen by divers of their titles . some prophecies of the sufferings of christ , &c. and some places hard to be understood , so improper to be sung by all the church , who can't sing them with vnderstanding , as well as justifying the singing prayers as well as praises . pag. 14. answ . most of the book of psalms contains proper instructions for most occasions the people of god can find : what was written afore time the apostle says was written for our learning . all scripture is given by inspiration of god , and is profitable for doctrine , for reproof , for correction , and for instruction in righteousness , 2 tim. 3. 16. if all scripture , then the book of the psalms , and for instruction by singing them too , because so required by the holy spirit , eph. 5. 19. coloss . 3. 16. may you not as well say they are of no use to us ? the book of psalms good men look upon as the heart of our sacred bible , and as fruitful a book for saints in gospel-times as any book in the old testament ; but if there be any psalms that can't so well be sung as some others , god's people are at their liberty whether they will sing them or no : however , unless you can tell us there are others called psalms , besides these , you say nothing , for we are required to sing psalms . and as to those things contained in david's psalms that are hard to be understood , they may be opened to the people before they are sung . as touching singing prayers , i have spoken to this already . though we are against humane forms of prayer , yet the singing of david's psalms ( wherein there are some prayers ) are of divine institution ; and therefore 't is lawful to sing psalms and hymns that have some expressions prayer-wife in them . our brethren say , praising of god in prayer , is singing ; and indeed , if they did not thus conclude , i am perswaded they could not satisfy their consciences to lie wholly short of this duty ; and therefore in their sense , singing of some part of prayer is lawful , or else singing is something they do not as yet own , nor can tell us what it is . as to what you say in the fifth place , p. 14. object . that david's psalms were limited to the levites . answ . 't is nothing to your purpose , 't is rather an argument for singing psalms by the whole church ; for the whole church is that spiritual priesthood , to offer up spiritual sacrifices acceptable to god by jesus christ ▪ 1 pet. 2. 5. that as the priesthood , or levi●●s , sung together under the law , with instruments of musick , it might typify out how the whole church should sing spiritually with grace in their hearts to the lord together under the gospel . you say in the next place , pag. 15. object . there is no institution to sing david's psalms , and that christ nor his apostles ever 〈◊〉 practised . and also if the apostles had occasion to translate any text out of the hebrew 〈◊〉 the greek , they did never turn them into metre . answ . there is an institution to sing david ' s psalms ; ephes . 5. 19. col. 3. 16. if there be 〈◊〉 ●ther psalms mentioned in the scripture , besides david's psalms , or the book of psalms , and the churches are required to sing psalms as well 〈◊〉 hymns ; then there is a gospel-institution for singing of david's psalms . but there are no other psalms mentioned in the scripture besid●● david's psalms , or the book of psalms , and the churches are required to sing psalms as well as hymns . ergo. the singing of david's psalms , or psalms contained in the book of psalms , is a gospel-institution . that the churches are required to sing psalms , we have shewed again and again , eph. 5. 19. if there be any other psalms besides what are contained in the book of psalms , which are so called , you must shew which they be , and then we will use those which we shall have the clearest ground to judg the spirit of god may intend . as to their translating any of them into metre , out of hebrew into greek , it is remote to the business ; we know not they did translate any scripture at all out of hebrew into greek . iii. of prescribed and precomposed songs and hymns . first , ( say you ) if the essence of singing , as before is shewed , consisteth in an inward spiritual exercise of the soul or mind of man ; and that both the matter and the melody of it , proceedeth from the inward graces and operations of the holy spirit with the word ; then surely no humane prescribed form of singing can be accepted of god , but that which proceedeth from the word of god , by the dictates and teachings of the holy spirit . you mention ephes . 5. 18 , 19. col. 3. 16. pag. 15. again , pag. 16. now the essence of singing consisteth of these two parts , viz. matter [ from the word ] , and melody [ by the spirit ] : so that neither the word nor the spirit can be wanting ; and therefore whatsoever forms are used which proceed not from within us , out of a fulness and enriching of the word and spirit , cannot be spiritual singings . answ . brother , who do you encounter with now ? 't is evident this doth not concern as , you need not have taken so much time and pains to prove that which no body that i know denies . but before i come to reply to that , i cannot but take notice how you hug your former notion of essence of singing ; but i perceive your have found out the essence of singing , is not in the spirit alone , but it has matter and form too : the matter ( you say ) is god's word ; there you are right : you say , the melody lies in the heart , that is partly true , but there must be something else added to the essence of singing , or else you have it not ; and that is the chief thing , the only thing from whence it 's called singing , that is , a melodious voice , add that , and then you plead for singing ; take that away , and 't is no more than inward joy , or rejoicing . singing , mr. caryl tells you , is an act of the voice : 't is a melodious noise , do not mistake your self in one of the most plain and easiest acts of the b●dily organ , or act of the tongue . but to the business , no hymn must be made nor composed from god's word , it appears , without the help and assistance of the holy spirit . i am of your mind . but i hope you do not mean the miraculous or extraordinary help or operations of the spirit , because you are a speaking of the administrations of the gospel , and gospel-worship in general . now there are two things to be ●●●●●dered in bringing forth a doctrine , viz. that 't is agreeable to the word of god ; he that compiles a sermon must be sure to see 't is god's word , i. e. congruous thereunto , and provable therefrom , or else 't is humane . 2. he must bring forth and preach it by the help and assistance of the spirit also , or else it may still be human , no divine sermon . so , and in like manner in compiling of an hymn , it must be as to the matter , the word of christ ; let the word of christ dwell in you richly , in all wisdom , teaching and admonishing one another in psalms , hymns , and spiritual songs , singing , &c. col. 3. 19. see here the direction for the matter of an hymn or spiritual song , it must be in general the word of christ ; ( as it must be the word of christ that is to be preached . ) even so also a● hymn , &c. must be ( we say ) compiled out of the word of christ , and in singing of it there must be the assistance of the holy spirit . but now will you say we have not the spirit of christ in composing the hymn which is part of christ's word ? take heed ! you are too full of hard words and censures ; another may , nay , and some do say so too , we have no rule to compose a sermon ; and i will say and testify , i know no more rule for a precomposed sermon to be preached , than for a precomposed hymn that is to be sung , and i am satisfied i have equally in them both the like assistance of the spirit . your speaking here of the spiritualness of the gospel above the law , doth nothing in your case . we grant it , and say , our singing differs now under the gospel as to the spirituality of it to that under the law , as much as my other gospel-service or worship doth . our sermons are no more made for us in god's word than our hymns are , and we have equal direction in both these weighty ●●ses ; and i must tell you , this way of 〈◊〉 you use is enough , if people did observe it , to overthrow all visible worship and ordinances , unless we could make it appear , 〈◊〉 we had the immediate and extraordinary help of the spirit in the discharge of them . away , ●●ith one , with your carnal and human preaching , 't is a form invented and done by art , will you call this gospel-preaching ? the apostles 〈◊〉 as they were moved by a mighty spirit within them ; you must preach by immediate inspiration and not precomposed sermons , or else your sermons are formal . thus you open a door for quakerism , and throw st●●bling-blocks before the weak : i intreat you to consider of it . 2. doubtless what the apostles did by an extraordinary spirit in bringing in a doctrine and an interpretation , &c. is a rule for us in the ordinary gifts ; for they preached and prayed , &c. by the wonderful or extraordinary influences of the spirit : and because we have not those gifts , must we not be found in this ordinance , viz. to sing , which is required in the new testament ; we by the same argument , must lay all others aside likewise , as the none-churches have done : from such a way of arguing as you use here , the lord deliver us . but what you speak on this occasion doth not concern them that sing david's psalms ; therefore if composed hymns were not justified by god's word as comprehended in hymns and spiritual songs , col. ● . 16. then the book of psalms , as our brethren say , are wholly intended , and then they must be sung , and them only ; but we see no reason so to believe . eusebiw speaks of the christians singing of hymns to christ as to god , in the first century , which shews it was the practice of the church in the primitive times to sing other hymns besides those in the book of psalms . as to forms of prayer , the lord hath left us a form , by which we are directed how to pray ; and so he has left us his word , and the psalms of david , that we may know how to compile our hymns as well as our sermons , by the help and assistance of his spirit : there is no more a form of preaching left , than there is a form of hymns : and what tho christians differ in their singing , they also differ in their method or form of preaching as much ; and your argument ( say you what you will ) 〈◊〉 alike against the one as against the other . but is it unlawful to premeditate what we design to ask of god in prayer ? have not some in prayer , and fasting-days in churches , drawn 〈◊〉 several things as a form of those cases 〈◊〉 they agreed together to spread before the lord , and is this form sinful think you ? but 〈◊〉 of this hereafter . iv. of womens singing . object . you say , women ought not to sing in the church , because not suffered to speak in the church , and also because singing is teaching . by the way then it appears , the bare melody in the heart , where you say is the essence of singing , that is not singing , by your own assertion . thus you destroy what you would build . answ . but if women may not speak nor ●●ach in no sense in the church , they must not be admitted to give an account of their conversion in the church , or how god was pleased to work upon their souls : for that practice is full of teaching and instruction , and has been blessed to the conversion of some other persons that have been by . but i will be at the pains to transcribe what worthy mr. cotton hath said to this objection , it appears others have brought it before you . the second scruple about singers is , saith he , whether women may sing as well as men ? for in this point there be some deal with us , as pharaoh dealt with the isr●●lites● who , tho he was at first utterly unwilling that any of them should go to sacrifice 〈◊〉 the lord in the wilderness , yet being 〈◊〉 length convinced that they must go , then 〈◊〉 was content the men should go , but not 〈◊〉 women , exod. 10. 11. so here , some that were altogether against singing of psalm●● at all with lively voices , yet being convinced that it is a moral worship of god , warranted in scripture , then if there must be a singing , one alone must sing , not all , 〈◊〉 ( if all ) the men only and not the women . he then mentions your objection , to which he replies . 1. one answer , saith he , may at once remove both scruples , and withal clear the truth ; it is apparent by the scope and context of both these scriptures , that a woman is not permitted to speak in the church . ( 1. ) by way of teaching , whether in expounding or applying scripture ; for this the apostle accounteth an act of authority , which is unlawful for a woman to usurp over the man , 1 tim. 2. 13. and besides , the woman is more subject to error than the man , ver . 14. and therefore might sooner prove a seducer , if she became a teacher . ( 2. ) yet nevertheless in two cases it is clear a woman may speak in the church . ● . in way of subjection , when she is to give account of her offence ; thus peter questioned sapphira before the church , touching the price of land sold by her and her husband , &c. and she accordingly spake in the church , to give her answer to the question , acts 5. 8. 2. in way of singing forth the praises of god together with the rest of the congregation , for 't is evident the apostle layeth no greater restraint upon women for silence in the church , than the law put upon them before , for so himself speaketh in the place alledged , 1 cor. 14. 34. it is not permited to a woman to speak , but to be under subjection , 〈◊〉 also saith the law. 2. the apostle then requireth the same subjection in the woman which the law put upon them . now it is certain , the law , yea , the law-giver moses , did permit miriam , and the women in the song of thansgiving , to sing the praises of god : sing ye to the lord , for he hath triumphed gloriously the horse and his rider hath he thrown into the sea , which may be a ground sufficient to justify the lawfulness of womens singing together with the men the praises of the lord ; and accordingly in the primitive churches it was the ancient practice of women to sing the publick praises of the lord , we read recorded in the ecclesiastical history , socrates chap. 18 greek copy , and chap. 16. of the latin , theodoret's third book , chap. 17. obj. but ( say you ) there is no institution for womens singing . answ . no need ; 't is a moral duty . you may ask whether they are to praise god as well , and demand a word of institution for their breaking of bread with the church ? for you know some demand a proof for that . v. of the order of singing . what need you talk of order about singing , or of womens singing , when the essence of it being in the heart , is sufficient , though the act or thing it self be never done . but to proceed ; this you say we have plainly and clearly delivered to us , 1 cor. 14. 20 , to 34. how is it then , brethren ? when ye come together , every one of you hath a psalm , hath a doctrine , hath a tongue , hath an interpretation ; let all things be done to edifying . that which you infer from hence is , that this is the rule for our practice , viz. one by one , or one after another , must speak and exercise their gifts , and not all together ; and so he that has the gift of a psalm , he is singly , or alone , by himself to sing as in prayer and preaching . answ . the apostle directs that church in the exercise of extraordinary gifts . there was , 't is clear , confusion about the exercises of those gifts in the church of corinth ; it seems this was their practice some times , viz. every one of them who had a doctrine , and that had a psalm , and so of the rest , would come forth with them together . may be many preach together who had doctrines , and at the same time ▪ every one that had a psalm , they would come forth with their psalm and sing● and so those who had the gift of tongues , and a gift to interpret , might do the like , which the apostle shews them was confusion ; and if they did thus , and unbelievers come into their assemblies at such time , would not they say they were mad ? now , 1. to open this place of scripture , it will be necessary to consider what disorderly practice it was paul reproves them of ; and no doubt it was the confusion before mentioned , two , three , or more , bringing forth their doctrine together ; and others , who had other differing gifts coming forth together with them too , ( 't is very like at the same time ) . 2. the rule to regulate these disorders . and now let this once and for ever be noted , and well heeded , viz. that the ordinary way of the administration of all gifts , and performance of all ordinances in the churches , must be the rule for the extraordinary gifts , and performance of ordinances . 3. then in the third place , we must consider the manner of the performance of ordinances , and exercise of gifts , according to the nature of the gifts and ordinances . and now as to the gift of teaching , interpreting , prophesying , &c. only one was to be the mouth ; let the prophets speak one by one , and let the other judg : if any thing be revealed to him that sitteth by , let the first hold his peace . to act contrary to this rule , is confusion ; and so of some other gifts and ordinances , whole nature were in themselves the same , so they were to be done . and now as to singing , that being always performed with voices together , both in the old testament , and by christ and his disciples , and by paul and silas , and so enjoined on the churches ; they who had a psalm , that is , as i conclude , a psalm of david , to bring forth by an extraordinary spirit , which might not be the matter of the psalm , but the manner of bringing it forth in an unknown tongue , and it may be in a tune too that others might not understand , and so upon both respects others could not sing with him , nor the church be edified ; he was not so to bring forth his psalm , unless there was an interpreter who might give it forth to the people , that they might sing together , as always that ordinance was practised in the publick congregation . and this appears to be the sense of the place by paul's own words ; when i pray , i will pray with the spirit , and with the vnderstanding ; that is , in a known tongue , to my own understanding , and to the understanding of others . and when i sing , i will sing with the spirit , and i will sing with the vnderstanding also : that is , if i sing in the church , i will not sing in an unknown tongue , so that others cannot understand what i sing , and so cannot sing with me . he doth not mean , doubtless , his own understanding only , but the understanding of others also ; so that , according to the nature of the ordinance , all might be edified , and all might be comforted . now this being so , as i am well satisfied 't is the meaning of the spirit , what an endless stir is here of one man's singing alone in the exercise of an extraordinary gift , which cannot be proved by the wit of man from the text ? much less had it been so , would it have been a rule to the churches in ordinary administrations of christ's ordinances . though for several to preach together , that would be confusion ; yet to sing together would be none , but the greater and the more sweet melody , as mr. sid●ultan ●●ws . nor would the unbeliever , to hear a congregation sing together , say , are they not mad ? because this sort of singing was always practised , both among the jews , and also among the gentile nations . and so much to this text. and whereas you say , if any one had such a gift , and came forth to sing alone in the church , ( as you fancy some did in that church ) you should bless god for so great a presence of his spirit among his people , pag. 23. i assure you , i should charge him with introducing a practice no where warranted in the scripture , and so no sign of god's presence at all , but a meer innovation in god's worship , being without precept or example . vi. objections answered . i am now come to your last thesis , wherein you pretend to answer some of our arguments and scriptures for singing psalms , hymns , and spiritual songs . and if i meet with any thing pertinent , i shall reply to it , or else pass it by as not worthy of an answer . and such is the first you bring , as alledged by us from 〈◊〉 . 15. and the second is like to it , about 〈◊〉 and barak , as if they together did not , could no : sing that song , when the holy ghost positively says they did . the holy ghost saith , that moses and the congregation of israel sung , and you would fain make us believe , it was some extraordinary extasy : 〈◊〉 we from thence must have dancing too , which i have already fully answered . your third reply , that the singing that was in the temple was extraordinary , and so in the apostles time. answ . we deny the latter , singing was no more performed in the gospel-time , by an extraordinary spirit and manner , than prayer , preaching , and all other ordinances ; and by the argument we have not those extraordinary 〈◊〉 now to perform one duty , so not another . and if we must throw one ordinance away from thence , we must ( as the non-churches say ) lay them all aside , and practise none at all , till we are endowed with power from on high , as the apostles were , viz. to preach , prophesy , and sing psalms , hymns , and spiritual songs , by inspiration , or by the extraordinary gifts of the holy ghost . for as singing , ( it being a moral duty as well as prayer , so it was in the church of the jews before the glory of their temple-worship ) : so prayer and preaching , being ordinary duties , and parts of natural religion ( as well as brought under divine institution for the more orderly and spiritual performance of them ) , yet in the glorious time of the gospel were all done by an extraordinary spirit , or by miraculous gifts ; 't is evident , therefore , extraordinary gifts in the gospel-day , were not only suited ( as you imagine ) to tune their hearts and tongues to sing the praises of god only , but also to pray , preach , prophesy , and so to perform the whole of gospel-ordinances and worship , which was to confirm each ordinance in particular , and the whole of the christian religion in general , mark 16 , 17 , 18 , 19. heb. 2. 3 , 4. and therefore we have no more reason to lay aside or neglect singing the praises of god , till those extraordinary gifts shall return , ( which we have no ground to expect ever will ) than we have to lay aside prayer , preaching , baptism , the lord's supper , and every other duty and ordinance , since singing of psalms , &c. is injoined on the churches as well as other ordinances are . what you say in the 27th page , about the winter of afflictions , when that is past , and the time of the singing of birds is come , at the appearance of christ's kingdom , which will fully perfect the glory of temple-worship . you mistake that text in cant. 2. for all expositors generally agree , that that place resers to two things ; first , to the coming of christ in the flesh , the time of the jewish-church-state , or the dark and cloudy days before christ came , is set forth by winter ; 't is known the afflictions and miseries of god's people , before christ came , was great , but then the glorious sun arose , or the day-spring 〈◊〉 on high visited the earth , ( luk. 1. 79. ) and the longed-for spring came in , and then the 〈◊〉 of the turtle was heard in that and other lands ; and the birds of heaven and earth began to sing , i mean , both the angels , and saints also , with grace in their hearts , in a most spiritual and heavenly manner , to the lord. secondly , by winter may be meant , as they shew , that time while a soul abides in its natural estate , and when regenerated by the grace of god , then winter is past , and then the time for that soul to sing is come ; and such also then hear the voice of christ , that blessed turtle , sweetly by his spirit , speaking peace to their souls . but if , in the third place , it should also allude to the churches final deliverance from all outward afflictions in the latter days , and so they have an extraordinary cause to praise god , and sing his praises forth in those times for temporal salvation ; doth it follow from thence we must not sing forth his praises till then ? 't is a horrible mistake , to think saints are more to be concerned to ●ing to the lord for outward blessings , and worldly peace and prosperity on earth , than for their spiritual blessings , and priviledges through christ , for the redemption of their souls from sin and eternal wrath ; no : for these mercies we have infinitely more cause to sing , than for all those great things you hint at ; besides , that song will be rather the song of moses , than the song of the lamb ; the one was for temporal deliverance and salvation , the other is for spiritual and eternal mercies . true , when that time comes when we shall sing both those songs together , then the melody may be the sweeter ; but though there are extraordinary times of prayer and praises , yet that ought not to hinder the saints from praying and singing at other times . your reply in the fourth place , to that in isa . 52. 8 , 9. viz. thy watchmen shall lift up the voice , with the voice together shall they sing , is nothing to the purpose at all : what though the word will bear their making a noise , o● shouting , yet 't is a joyful noise , or a noise of singing , and a singing with their voice together as a found of the great jubilee . and now , though you would have this place to refer to the thousand years reign , yet the apostle applies it positively to the time of the gospel , see rom. 10. 15. come , the day of gospel-grace , gospel-light , gospel-glory and priviledges , is like the great jubilee , when desolate souls , who like waste places come to be renewed , and the church rebuilt , and ordinances restored , this is the time to sing , this is the chief cause of joy and gladness . many men ignorantly apply prophecies to the thousand years reign , that refer to the time of the gospel which began in the apostles days : besides , there is a doubt in the hearts of many men about that thousand years ; 't is a mystery not yet understood clearly . no doubt , the antitype of solomon's temple ( say you what you please ) was the gospel-church in the days of the apostles , and so downward , and not the thousand years reign : for the glory of the second temple , was a type of the glory of the church in the latter days of the world , as the best of our expositors have excellently opened it to be so : therefore , what you speak , pag. 28. makes against your self ; for if the institution of singing which was in the levitical temple-worship , was compleated as to the antitype in the apostles days , as touching the beginning of it , and not as you imagine ; and there is no doubt but 't is so , for when the antitype was come , then the shadow of aaron's order , and musical instruments , fled away , and then nothing was left but singing with heart and voice , by the spirit , to the lord. your fift reply is , to that of christ and his disciples singing of an hymn after the supper , pag. 29. which ( you say ) might be no more than giving of thanks , or saying grace . answ . we have answered this objection fully already ; but by the way , had it been no more than his giving of thanks , why doth the hloly ghost express it in the plural number ? 't is said , he took bread , and blessed it ; and he 〈◊〉 the cup , and gave thanks , ( so some translations render it ) ; but now at the close 't is said , they sung an hymn . besides , multitudes of learned men do tell you , that from the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they hymned ; it is truly and rightly translated into english , they sung an hymn . dr. du veil , who was as learned a man as most this present age hath in it , saith , in his literal explanation of the acts of the apostles , chap. 16. ver . 25. pag. 67. thus ; hymns are songs , which contain the praise of god. if it be praise , and not of god , it is not an hymn ; if it be praise , and of god , if it be not sung , it is not an hymn : it must therefore , that it may be an hymn , have these three things , viz. 1. praise ; 2. and of god ; 3. and a song . now this being an hymn our saviour and his disciples used in praising of god , the doctor affirms , they sung ; and so did paul and silas . but this is the old way of such who ever opposed a truth , when pinch'd , presently fly out upon the translators , 't is so to be read in the greek , &c. whereas all the world knows , that as our translators were able scholars , so they were very holy and upright men : besides , our annotators , and all expositors , generally say 't is truly rendred ; and 't is a bad thing unjustly to find fault with the translators of the holy bible . to perswade your reader , if you could , that the disciples did not sing with our saviour , ( or they did not sing together ) you bring , that passage of hannah's mental praying , or speaking in her heart , 1 sam. 1. 11 , 13. how impertinent this is , i may leave to all . you suppose still , because there is a mental or heart-praying , there is a mental or heart-singing also : you may , after the same manner say , there is a mental or heart-preaching likewise . there is no proper singing , i tell you again , without the voice . but you think you have done it at last , from acts 4. 24. where it is said , the disciples lifted up their voice with one accord to god ; and yet did , as you conclude , do no more than pray as we do , that is , only one was the mouth . answ . 1. some say they lifted up their voice by an extraordinary manner , by a miraculous spirit that was upon them , and all uttered the same thing together prayer-wise . 2. others say , they lifted up their voice together in singing : and i find one great author calling this the apostles song . 't is evident , the matter they uttered , is part of the second psalm . 3. our annotators intimate , as if all their voices were joined together , in saying amen . now there can be nothing concluded or inferred on any certainty for your purpose from hence : if i should say , that as they prayed , for so they did the text says ; yet when 't is said they lifted up their voice to god with one accord , they sung the second psalm , it may be as probably so as any thing else . however , i have made it appear plain , that it may be said , there is a praying together , ( though but one is the mouth ) but there is no singing together , 〈◊〉 but one sings , and the rest are silent , and sing not . in your sixth place , you reply to that in acts 16. 25. about paul and silas singing praifes , you say just nothing , pag. 32. for though hymnos is nto praise ; yet , say the learned , 't is such a praising as is by singing . here i perceive you would quarrel again with the translators : 't is plain , you are not willing to have any singing to be in your bible . if there is no singing , you should not have told us so much about the essence of it : don't abuse the text , 't is not said , they prayed and praised god ; but , 't is said , they prayed , and sung praises unto god. though all singing to god , is a praising of him , yet all praising is not a singing his praises . your seventh reply , is from that in ephes . 5. 19. your chief business here is , to shew how psalms , hymos , and spiritual songs are rendered . pray , brother , let you and i leave those nice distinctions to better scholars than you or i pretend to be . some do say , they refer wholly to the titles of the book of psalms ; others 〈◊〉 the psalms of david , and to all sacred hymns and songs . besides these , 1. here is singing enjoined , that 's evident . 2. here is the word of christ prescribed , as the matter in general to be sung . 3. here are psalms , hymns , and spiritual songs as the form ; and this cannot be denied , without palpable violence offered to the spirit . but you would not have old-testament names given to new-testament things , in singing , but give no reason for it ; prayer was called prayer in the old testament , and praises called praises , and laws called ordinances ; and so they are called in the new : and why not singing calling singing , and psalms of david called psalms , and hymns called hymns in the new testament , as well as in the old ? these cavils argue you want matter to object against christ's ordinance of singing , as you fain would do . you intimate , as if the holy ghost had injoined singing of such psalms , hymns , and spiritual songs , that no body knows what they be ; but you think they may be known hereafter ; as if we had an imperfect gospel , and can't understand the duties of it , till some extraordinary effusion of the spirit comes upon us . so it may be objected in other cases , as the quakers do about baptism and the lord's supper , who cry down our ordinances , as none of those the holy ghost gave forth , nor our preaching neither , but they are all spiritual things , and must be done by a spirit of inspiration , pag. 34 , 35. nothing can be more 〈◊〉 , nor destructive to the christian religi●● , than such arguing as you use . your eighth reply , is to our proof of sing●● being a moral duty ; and the substance of 〈◊〉 you say to this , is , 1. that the wicked 〈◊〉 perform moral duties acceptably to god , 〈◊〉 plowing of the wicked being sin ; and wince 〈◊〉 minds are carnal , they cannot perform 〈◊〉 which is spiritual : and in regard they 〈◊〉 not their sins , nor need of a christ , they 〈◊〉 no cause to sing : or to this effect i find 〈◊〉 speaking , pag. 37. answ . doth it follow , because they cannot 〈◊〉 , nor praise god as they ought , they ought 〈◊〉 to pray nor praise god at all ? god deli●● them from such doctrine . and because 〈◊〉 cannot bless god , nor sing to him for the work of grace on their own hearts , or for 〈◊〉 spiritual mercies which they have not yet 〈◊〉 , ought they not to sing his praises for 〈◊〉 works of god in creation , provision , pre●●vation , and all outward blessings they have 〈◊〉 from him as their creator and bene●●ctor ? nay , may they not sing his praises for 〈◊〉 , and the gospel , and for the means of 〈◊〉 conversion ? and why then did david 〈◊〉 upon all men on earth to sing and praise god ? i find you are so lift up here , as to cry out against forms that god hath ordained to be used , 〈◊〉 there are many forms of things that are 〈◊〉 , and of divine institution . all spiritual ordinances have matter and form ; 〈◊〉 is no prayer , ( nor sermon neither ) tho ne'r 〈◊〉 spiritual , but it has its form. we read of 〈◊〉 form of doctrine , form of sound words : baptism , and breaking of bread , have their for●● and if men must attend ( as helps ) upon 〈◊〉 forms of religion , they must do nothing 〈◊〉 mind wholly that which you call the essence 〈◊〉 things within their spirits . but what is here 〈◊〉 gainsay what we say , that this is a moral duty moral duties are perpetually obliging , 〈◊〉 must be done as well as men are able to 〈◊〉 them . must not all men worship and adore the blessed god , and discharge their duties according to the light and law of god in their consciences , as far as they may be helped ? why 〈◊〉 they suffered to hear the gospel preached ? they cannot hear it ( you may say ) aright , who hav● not faith , therefore must not hear at all . your ninth reply is , to that about the continual cause christians have to praise god , ●ay to celebrate his praises in the highest manne● they are able ; and therefore ( as we say ) to sing his praises in his publick worship : this in general you grant . yet you say it doth not follow from thence we should so sing his praises . 1. because in this life our joys and consolations are mix'd with sorrow and affliction , &c. we are in our sackcloth state , &c. answ . i have answered this twice already 〈◊〉 what though we have sorrow and afflictions , 〈◊〉 god lose his praises therefore ? as sorrow●● , ( saith paul ) yet always rejoicing : nay , 〈◊〉 have cause to 〈◊〉 ●nd praise god for af●●ctions , and for his presence and help in and 〈◊〉 them . did not christ and his disciples sing , just 〈◊〉 the most dismal time of sorrow and 〈◊〉 ? and paul and silas sung when in 〈◊〉 , and their feet were in the stocks ? and 〈◊〉 not the hundred and forty four thousand 〈◊〉 a new song under antichrist's reign ? for 〈◊〉 expositors generally agree , that that place 〈◊〉 to that time : and 't is plain , before the 〈◊〉 angels came out of the temple , clothed 〈◊〉 white raiment , these sing for being 〈◊〉 by christ's blood from among men●● this we still say is the chief cause of singing : and shall we be such hypocrites , to be 〈◊〉 affected with outward blessings , than 〈◊〉 inward spiritual and eternal blessings ? 〈◊〉 did not the christians , in the time of the 〈◊〉 persecutions , when they suffered the 〈◊〉 torments men could invent , sing psalms 〈◊〉 hymns unto god ? this can be no more 〈◊〉 , than that there were such persecutions , since they that relate the story of their sufferings , gave us an account of this their practice . nay , and though they were discovered by their singing , and put to death , yet they would not decline this sacred and sweet duty . object . 2. but , secondly , you say , euery true christian , nor the church of christ in general , is able to sing praises to god in 〈◊〉 publick worship , because the greatest numbe● of them have not 〈◊〉 to the faith of assurance of the love of god in christ ; they are babes , &c. pag. 42 , 43. answ . and therefore may the not , 〈◊〉 they not praise god ? this is strange doctrine what is singing to god , but to celebrate 〈◊〉 praises ? and must not weak christians 〈◊〉 this as well as strong , because they have no● arrived to the faith of assurance ? alas this 〈◊〉 but to fill up paper , or the number of objections to no purpose , for you will not allow the strong to sing , no more than the weak and yet in pag. 5. of your book you affirm , 〈◊〉 spiritual and vocal singing was used in 〈◊〉 primitive and apostolical church , is undeniable● let me tell you , there is no christian but may see cause to praise god , nay , to sing his praise , 〈◊〉 the weak ones , and those under trouble , as well as the strong : but no church imposes upon every member to sing ; they who can't see they have cause , may forbear at such times ; for tho all are called upon to rejoice evermore , yet doth god give all , at all times , ability thus to do ? such may be the temptations of some , that they can't do it , or at leastwise not to such a degree . your tenth reply is about formal prayer , and singing used under the law ; therefore you intimate as if we should say , why may not 〈◊〉 prayer & singing be used under the gospel ? p. 43. here you tell your reader , that the ministers and worship under the law were not so spiritual : that church consisted of abraham's c●rnal seed , ( this is all very true thus far ) so that their instituted worship was formal , 〈◊〉 , ceremonial , carnal and typical , suitable to them ; and the design of god to make them and their church-state 〈◊〉 type , shadow and figure of his calling a spiritual people into a 〈◊〉 spiritual church-state , to serve him in 〈◊〉 spiritual ordinances , in spirit and truth ; and so you go on . answ . we are not a pleading for formal prayer , nor formal singing , nor formal preaching neither , nor for any ceremony of the mosaical law , but for spiritual prayer , spiritual singing , and spiritual preaching , and only for spiritual and gospel-ordinances . but let me tell you , no body who shall read these lines , ( who does not know you ) but must and would conclude , you are against all 〈◊〉 and external ordinances ; they are expressions like what are oft sound in quakers ●ooks , and seem to be more directly levelled against that carnal and formal outward ordinance of water-baptism , and bread and wine , ( as the quakers call them ) than against singing ; because singing the praises of god , is so far from being a carnal ordinance , that 't is that which all believe the angels and glorified saints in heaven are found exercised in ; 〈◊〉 , and all the saints shall be found in to all 〈◊〉 . sure you have less cause thus to 〈◊〉 upon singing god's praises , than against 〈◊〉 outward ordinance whatsoever you could object against . but i perceive what you aim at , viz. th● matter must not be precomposed ; that 's the formal business with you . i will tell you , 〈◊〉 an extraordinary gift of singing was given to a man , both in matter and manner , ye● it must be a form to others that sing with him ; for he must either write it , and so give 〈◊〉 forth to them , or else speak the words of the hymn he has to sing , or else how should they sing with him ? so that since you would 〈◊〉 none to sing but one man alone , 't is no marvel you so oppose the singing of the psalm of david , or precomposed hymns taken 〈◊〉 of the word of christ . moses , that you say sung by inspiration , th● he had the matter of his song given to him immediately from god , yet did he give it ou● by speaking or writing to the congregation● else how could they have sung it with him , 〈◊〉 the holy ghost positively says they did ? so that that was formal too with you . nay , 〈◊〉 extraordinary prophets first received the word of the lord , and may be sometimes some considerable while before they delivered it out to the people ; nay , we find jeremiah wrote par● of his prophecy in a roll , was not that a form they could repeat the same words over again● and sometimes did . 't is not material whether the form be david's psalms , or hymns give● out by an extraordinary or by an ordinary hel● of the spirit , if others sing with him that ha● it , you will , i perceive , say that 't is formal● tho it be never so spiritual ; but i deny that 〈◊〉 have any rule to expect men should bring forth any thing in the worship of god by an extraordinary spirit to be preached or sung , but what is contained in the word of christ , or is taken out of the scripture , or agrees thereunto ; because that is a perfect rule both for matter and form , in the performance of all religious worship , and ordinances of the gospel ; and that which you call carnal and formal , i say , is spiritual . the prayers that a minister makes in the publick congregation may , and oft do , contain many scripture-expressions , ( may be half his prayer may be such ) and who shall say he doth not pray spiritually ? nay , moreover , and that prayer some will tell you is a form to others , which he that is the mouth puts up , and many times i have heard some good and godly christians speak softly over the same words in the congregation . now since all forms are cried down by you , sure this must needs be a 〈◊〉 crime , or a carnal and formal practice . there is nothing , i tell you again , without its form : is not the reading of god's word a formal thing ? and yet dare you say that is no duty to be performed in the church ? if a formal thing , then , by your arguing , say i , 't is no duty to read the scripture in private neither . now because all legal forms are gone , must all gospel and spiritual forms go too ? in all administrations we should see to our spirits that they be not formal , but that with life and spirituality we perform every duty , &c. have we not a kind of form prescribed us by our brethren and sisters , and others too when they put up their bills , and tell us what they would have us to ask or desire of god for them ? this would run us into strange scruples . must we tell them they must not put words into our mouths , we must pray as the spirit moves us , and can't tell whether we shall pray for them or no ? your eleventh reply is this , viz , you intimate that we say , that prayer under the gospel is an ordinance of the same nature it was under the law , and therefore singing under the gospel may be of the same nature , &c. to this ( you say ) that it is true , that private prayer is a duty of the same nature under the gospel as it was under the law. but their prayers , you say , were delivered formerly with dark shadows and carnal ordinances ; for whilst the priest was offering the sacrifices , the priests and levites in songs with instruments of musick delivered such prayers , and psalms , and praises as were appointed for the publick service of god : therefore ( say you ) whatsoever singing hath been , or still may be in gospel-times , may as well differ from the old-testament-temple-singing . answ . here you have wounded your self , and not us in the least . it appears your exception lies against our praying in gospel-times as much as against our singing from thence . for we must not sing with united voices , with grace in our hearts to the lord , or at leastwise the singing in such a form or manner under the law , is no rule for us ; because they sing not only with their voices , but had musical instruments also . why now i reason thus ; we must not pray with our voice in gospel-days , or at leastwise the saints so praying under the law can be no rule for us , because they had dark shadows mixt with their prayers as you affirm they had ; so that since we have the essence of both these duties in our spirit , which god looks more ●●pecially at , and we are capable to worship him acceptably without the verbal and vocal instruments of our body , we must not with our tongues neither pray ner sing the praises of god : the one follows as naturally from the premises as the other , by which all may see the consequences of your arguments against singing . alas , the true matter of the case is this ; if people would be rightly informed : vocal prayer is god's ordinance , and a moral duty as well as instituted ; and the saints praying and keeping days of fasting and prayer , and days of thanksgiving under the law , is a rule for us : but all shadows and ceremonies they used in prayer under that dispensation , is nailed to the cross of christ , or bu●ied with him . and so in like manner the singing the praises of god with our voices is god's holy ordinance , and a moral duty , ( tho brought also under institution ) ; yet all those shadows and ceremonies that they used in their singing under the dispensation of the law , as instruments of musick , &c. are nailed to the cross and buried with christ , as being ceremonial . the like might be said in respect of preaching then and now ; for there were some things then in tha● administration that might be shadowing ; ye● preaching abides god's ordinance for ever . 〈◊〉 not in the ministers preaching under that dispensation , yet 't is evident to be so in respect 〈◊〉 that maintenance god appointed his ministers then . may you not say that the ministers of chris● under the gospel ought not to have any maintenance at all allowed them , or at leastwise that law of god ( that provided for his minister● under that dispensation ) is no rule for it , because that was by tythes , &c. which was 〈◊〉 legal right , and abrogated by christ ? 't is known some have drawn such an inference : but i am glad to see our london-elders better instructed ; for in the late treatise , called the gospel-ministers maintenance vindicated ▪ ( which is recommended to all the churches by them joyntly ) you may see , tho they gran● tithes did appertain to the mosaical law , and that that law is abrogated , yet they affirm the equitableness of that law remains : and from hence they urge and press the duty of the ministers maintenance now in gospel-days on our people . take the words as they lie in that book , pag. 109. the lord's people ought to be as careful in the discharge of their-duty to christ's ministers now , as the israelites were to the levites ; tho , as we have already said , their portion is not the tenths of mens increase , nor the first fruits , which law is abrogated , yet the equity of that law ( that is a moral duty ) remaineth perpetually ; as the apostle observes , do you not know that they which minister about holy things , live of the things of the temple ? and they that wait at the altar , partake of the altar ? &c. 1 cor. 9. 13. why even so it is in the case of singing the praises of god. under the mosaical law the lord's people used musical instruments in that ordinance , which was a legal rite , and is abrogated ; but singing is a duty still : and from hence too it appears so to be upon the very same scot of account , viz. because the equity of it in all respects remains , and is the same , i. e. god deserves equally to be praised now as then ; 〈◊〉 there is the same reason we should sing his praises now as they had . nay , since we have received greater grace , greater light , clearer discoveries of his will , and greater and more glorious blessings and priviledges than they had ( we having the substance of those things which they had but the shadow of ) there is more reason we should sing the praises of god now than they had then . for now under the gospel , the time of singing of birds is come , cant. 2. 12. 〈◊〉 't is to be done more spititually ( without musical instruments ) only with our voices together , with grace in our hearts to the lord col. 3. 16. in like manner also israel in their assembling together to worship god ( which also is a moral duty ) had then a glorious external temple to worship in , as well as musical instruments in their worship ; but because 〈◊〉 under the gospel have no such glorious external temple , must we not meet together to worship god at all ? or was their assembling together so to do , no rule for us to perform that great religious duty ? 't is easy to 〈◊〉 ceremonial rites , and places then used , from moral and perpetual ordinances , and to shew how those external rites and shadows are gone , and yet that part which is moral remains forever . the same holdeth good in respect of the jewish day of worship , as well as to their place of worship , and musick in their worship ; for there is no more natural or moral holiness in one day than there is in another . true a time of worship is moral from the fourth commandment ( nay , and so may , as some have learnedly shewed , the seventh part of time likewise , but that day lies in the breast and power of him who is the lord of the sabbath , viz. jesus christ , who in the new testament hath appointed the first day of the week , and not the last , to be the day of gospel-worship for us ) but the jewish seventh day , as reverend calvin excellently hath shewed ( institut . pag. 124 , 125 , 126. ) was ceremonial . 1. because called a sign between god and the children of israel , ezek. 20. 12. 2. from the nature of the law it self , which was given forth and charged to be kept with such strictness , that it plainly appears to appertain to the yoke of bondage ; they were not to kindle a fire through all their dwellings on their sabbath , nor to speak their own words , nor think their own thoughts : from hence calvin shews god discovered the absolute need and necessity of a perfect and compleat righteousness in order to justification and acceptation with god , i. e. that the creature must be without sin , or attain to a cessation from the thoughts of evil , which figured forth the necessity of christ's perfect righteousness , and of that spiritual rest such who believe in him enter into . all that are in the old nature , or whilst they remain under the old covenant-state , do labour and are heavy laden , there is the six days work in the antitype , but when they come to christ , believe in christ , then they cease from their own works , and enter into rest , according as christ hath promised , mat. 11. 28 , 29. then they enter into the antitype of the jewish sabbath , heb. 4. 3. this also appears by the nature of the precept it self , as laid down exod. 20. wherein all may see it seems to be a meer carnal ordinance , like others which were imposed on the people till the time of reformation , or till the substance came . what was it god enjoined on them , but a cessation from all external labour or work ? in it thou shalt do no manner of work , thou , nor thy son , nor thy daughter , 〈◊〉 thy man-servant , nor thy maid-servant , nor thy cattel , nor the stranger which is within thy gates . exod. 20. 10. here ( as this law was written in tables of stone ) are no religious duties enjoined on that day , but a ceasing from bodily labour , which fully shews the purport of it . 4. 't is called by the apostle , ( amongst other mosaical rites ) a shadow of things to come , but the body ( or substance of them ) is christ , col. 2. 17. and thus you may see how to exclude ceremonial rites used under the law , that were joined to moral duties , and yet preserve that which is moral in them . doubtless though it is not our duty to observe that jewish ceremony of the seventh-day-sabbath , which was given forth and enjoined on them , yet the law of the fourth commandment , as to a time of worship ( as before ) remains to us , so doth singing the praises of god ; but the external place of jewish worship , the time and external rites of their worship , and the external instruments of musick then used in their worship , went away altogether , and were buried with christ . object . your twelfth reply is , to that we say of precomposed forms of preaching , since the extraordinary gifts of the spirit are ceased ; 〈◊〉 must now pray and preach by its ordinary gifts ; and if we are allowed to use precomposed forms of preaching , why not of ( they might say ) say you , prayer and singing also ? pag. 46. answ . you seem to state this objection not so fair as you ought , because you know we do not plead for such precomposed forms of prayer as we do of preaching and singing . but the truth is , if there was no more to be said against using those forms of prayer ( that some contend for ) than what you have said , they might be lawful too . therefore i shall trouble the reader with a recital of what you say to this objection against precomposed forms of prayer , and singing ; and what you say for forms of precomposed sermons , since you seem to be for one , and against the other . i do acknowledg ( say you ) and assert , that we should not neglect prayer , till we have an extraordinary gift or impulse of spirit unto prayer ; but we should constantly go to god as we can , not only for continuance of those mercies we have , but for further supplies of our inward and outward wants , which are the chiefest part of prayer . but singing proceeds from a fulness of enjoyment , and is called a breaking forth , and therefore requires a greater measure of the holy spirit ; for we can pray for what we have not , but we should break forth into singing for what we have , ●therwise we mock god , and draw nigh unto him with our mouths , and honour him with 〈◊〉 lips , when our hearts are far from him , and our fear towards him taught by the precepts of men ; and therefore when i consider the present state and frame of the churches of jesus christ , i wonder that so many should be for singing , when their hearts are so much below prayer ; for if we should go from saint to saint , we should find that this is the general cry , i have a dead and stony heart — i can't pray , i want the spirit . — now if thus it be , then where is the spirit of singing ? will you lie , and express that with your lips to god , which you have not in your hearts ? pag. 46 , 47. answ . the substance of what you say here , is this , viz. that a greater measure of the spirit of god is required in singing , than there is required in praying ; but you give no reason for it . the apostle saith , when i pray , i will pray with the spirit ; and when i sing , i will sing with the spirit , &c. 1 cor. 14. 15. he doth not hint , he needed greater help to do the one , than to do the other . there is no duty nor ordinance of the gospel , that can be performed acceptably to god without the spirit , or the gracious influences thereof : and certainly no man besides mr. marlow will say there is more need of the spirit in its greater influence in ordinary occasions , or in common worship to praise god , nay , to sing his praise , than there is to pray , and in the doing other duties . you mention that in isa . 52. 38. of breaking forth . why is that then a vocal singing ? it was hinted by you ( even now ) to be some kind of shouting or rejoicing , pag. 29. as if it was no such thing ( as here you seem to grant it to be ) when you think it will serve your turn another way : but all may perceive , by your arguing against singing after the manner you do , ( that though the essence in your sense be in our spirits , and as others say , singing is comprehended in their praying , i. e. when they praise god ) ; yet none of these in truth is proper singing in your judgment ; for it it be , you contend against that which all christians say they do own and perform . but to proceed . there may be , 't is plain , an extraordinary spirit of prayer at some times , and an extraordinary influence in preaching , and an extraordinary occasion to perform those duties likewise , and so in singiug : but must not we therefore be found in the performance of each of these duties at any other time ? and have not all true christians always in themselves the chiefest cause or ground of singing forth the praises of god that can be , viz. the consideration of redeeming and regenerating grace , though sometimes to such degrees , they do not find that liveliness in their spirits to do it ? moreover , we ought to strive to be filled with the spirit , that we may both pray , preach , and hear also . but sometimes we have not those fillings of the spirit in such a measure as at other times , yet must pray , preach , hear , and sing also ; for the argument or motive of singing , ( as of our other duties , ) doth not lie in our being so exactly qualified to do it , or in our extraordinary fitness for the duty , but in the requirement of god , 't is his ordinance , and may be our sin if we are not so fit to praise god as we should be , nor are no more fit to pray and hear the word preached . object . but some may object , doth not james only injoin singing of psalms , when people are merry , or find great cause of inward joy in the lord ? answ . no , by no means , this must not be granted : for if so , then people must never pray but when they are afflicted . do but read the text , is any among you afflicted ? let him pray . is any merry ? let him sing psalms . jam. 5. 13. sure 't is the duty of the lord's people to pray as well when they are not afflicted , but are in health , and in prospirity ; 't is always on fit and proper occasions to be done , but when afflicted more especially , then in a more than ordinary manner to be in the duty of prayer . so , and in the like manner , 't is our duty to rejoice and sing the praises of god always , on all proper occasions ; but when any are more then ordinarily lifted up with the goodness of god , or filled with the comforts of the holy spirit ; which is intended doubtless in that phrase , is any merry ? then they should in an especial manner sing psalms , or hymns , of praises to god. also from hence we may argue , that as it is the duty of one afflicted person thus by himself to pray , so when the whole church is afflicted , they in an especial manner should keep days of prayer together ; and so they oftentimes do on such an account : yet it is the duty of the church to pray at other times notwithstanding . why so it is in the case of singing , when the whole church of god hath received some signal mercies in an especial manner , they ought together to give thanks to god , and sing his praise ; but yet , notwithstanding , they ought to sing the praises of god at other times , as well as pray at other times ; and nothing is in the least hinted here in this place by the apostle james to the contrary . object . but we have no command to sing in our publick assemblies , either before or after sermon , nor any precedent that any gospel-church did so . answ . you must take heed and avoid needless questions and contentions . we have no command to pray in our publick assemblies , either before or after sermons ; nor no precedent that any gospel-church did so , must we not use that practice therefore ? i am sure this argument is as strong against the one as 't is against the other . obj. but we are commanded to pray always , and that is a very convenient time when the word of god is preached ; every thing is sanctified by the word of god and prayer . answ . so we are commanded to rejoice evermore , 1 thess . 5. 16. and in every thing to give thanks to god , phil. 4. 4 , 6. and to sing his praises , is the highest way or manner of rejocing and giving thanks to god we are capable of attaining to , as it appears in all the scripture ; and also by the example of the holy angels , who this way rejoice and give thanks to god. besides , the preacher may pray before he comes out of his closet , or secretly in his heart when in the pulpit , and answer those general precepts : so that you may see what such kind of cavilings will bring us to . 't is evident we read of several sermons the apostle peter preached , and paul too , and some of them in church-assemblies , but no more mention is made of praying before or after their sermons , than is of their singing . and is it not as convenient a time when we hear the excellencies of jesus christ , and the infinite love of god , and the happiness of believers opened , then to sing and praise god , as it is a proper season to pray to god for a blessing upon the word ? there is the like parity of reason for the one as there is for the other . if any has the advantage , 't is the ordinance of singing , for two reasons ; the one is a precept , the other a precedent . the precept is given us by david , containing a prophecy of the gospel-days , and gospel-church . psal . 100. 1. make a joyful noise unto the lord , all ye lands : come before his presence with singing . so psal . 95. o come let us sing unto the lord : let us make a joyful noise to the rock of our salvation . and , vers . 2. let us make a joyful noise unto him with psalms . this all people , i. e. the gentile-churches are required to do as well as others , and to do it too when they come into the presence of god ; which 〈◊〉 expositors say , intends our coming into god's presence in his publick worship . moreover , the watch-men ( and desolate places , or souls who have been like desolate places ) saith 〈◊〉 prophet , shall lift up the voice , with the voice together shall they sing , isa . 52. 7 , 8. and these watch-men are those whose feet are beautiful 〈◊〉 the mountains , who preach the gospel of peace , and bring glad-tidings of good things . and this very text the apostle applies in ge●●●al to gospel-ministers in their publick preaching of christ in christian assemblies , see rom. 10. 15. but we having so largely in this treatise opened this , we shall say no more to it here . as touching examples , we have the church of god , viz. israel of old , who sung together in exod. 15. 1. and in many other places ; 〈◊〉 , always generally when they came together to worship god , as they prayed to him , so they sang praises to him ; which we have proved is no ceremony of moses's law , but a moral duty , and so a perpetual ordinance . and in the new-testament we have the example of christ himself with his disciples , who after that part of publick worship , viz. celebrating the holy supper , sung an hymn together . o how sad a thing is it that men should go about to restrain , or withhold praises from the lord which are due to his holy name , and wherein we are said to glorify him ! psal . 50. 23. i am perswaded they will have but little thanks from him one day for their thus doing . and truly that want of god's presence , or liveliness of spirit , or that cause of complainings that are in our churches , ( of which you speak ) may partly arise from hence , i. e. from the general neglect of this great duty , in which god of old appeared amongst his people , like a cloud , to fill his house with his glorious presence , 2 chron. 5. 13. owned also by god's gracious testimony in giving his people 〈…〉 such eminent victories over their enemies , 2 chron. 20. 21 , 22. and when they had consulted with the people , and appointed singers unto the lord , that they should praise the lord in the beauty of holiness , they went out before the army , and to say , praise the lord , for 〈◊〉 mercy endureth for ever . and when they began to sing and to praise , the lord set ambushments against the children of ammon , moab , and mount seir which came against judah , and they were smitten . israel's success , ( saith mr. wells ) follows israel's singing . if the lord's people will be found in their duty , they shall not want god's presence . to this i might add that glorious witness of his presence in delivering paul and silas out of prison , upon their praying and singing praises to him , act. 16. there may , 't is true , be a natural joy , or false rapture , by an erring spirit : but that joy and presence of god we meet with in his own way and ordinance , nay in the same ordinance in which he met with his people of old , we may be sure is to be prized , and esteemed as no natural or counterfeit joy , say you what you please . if in singing psalms , hymns , &c. there is no other rule or directions given in the new testament differing from the practice of the saints before the law , under the law , and in gospel-days , performed by christ and his disciples ; then no christian has cause in the least to doubt but so we are to sing , since 't is a duty , and injoyned on the churches in the new testament , ephes . 5. 19. col. 3. 16. but this i have spoken largely to already likewise . see chap. 9. in pag. 47. of your book , you say , as to forms of prayer and singing , you have sufficiently treated of them before , and that the sufficient gifts of the spirit shall continue for the worship of god in the gospel-church to the end of the world ; and therefore your business here you say is , only to shew that the using a form of preaching , is no example for a form of singing — because , say you , there is reason for a form of preaching from god's word , and example of christ himself , who read a text , and then preached from it ; though as he was not , so others are not limited to that , or any particular forms ; yet it is lawful for them , and required of them to compare spiritual things with spiritual , and to give themselves to reading and meditation , and to hold fast the form of sound words , rightly dividing the word of truth — so that where the scripture gives us a liberty , we may use it ; but it is our sin to take it where it is forbidden , as you say , you have shewed in a form of prayer and singing . answ . in vain is all this : for all the saints and ministers of christ in all the world , know there is no one form of preaching laid down in all the scripture . we have no direct precept nor example to preach in the form of taking a text of scripture , and to raise a doctrine from it , and then generals and particulars , with application ; 't is left to the faithful servants of god to make use of such a form or manner as the spirit of god may help them to , and the best form or method they ought and do make use of , which they judg may most tend to the profit of the people . that place you mention of our saviour taking a text , and then preaching from it , is scarcely true ; however 't is a greater proof for a form of reading the scripture in our publick assemblies , than for taking a text to preach from it . the text saith , he went into the synagogue of the jews on the sabbath-day , and stood up to read . aud there was delivered to him the book of the prophet isaias ; and when he had opened the book , he found the place where it was written , the spirit of the lord is upon me , &c. luk. 4. 17 , 18. and he closed the book ( so do not we ) and gave it again to the minister , vers . 20. and began to say unto them , this day is this scripture fulfilled in your ears , vers . 21. we read of no more he spake unto them from that scripture . and as touching those general directions you mention , of comparing spiritual things with spiritual , &c. 1 cor. 2. 13. the apostle doth not prescribe a form of preaching , but shews , as our annotators observe , how they did disclaim those orations of the athenian philosophers , using a plain and spiritual stile , giving the naked truths of god , without any paint of gawdery phrase , speaking the oracles of god as the oracles of god , fitting spiritual things to spiritual persons , or opening one scripture by another . but certain it is , they preached by an immediate and extraordinary spirit or inspiration ; and so do not we , but by an ordinary spirit from the mediate word , and therefore must study , and are left to use what method we think may be ( as i said before ) most profitable for the edification of the people : so that although the matter of our sermons are god's word , and so divine and sacred , yet the form or method , you may as well call formal and human , as so to call our sacred hymns , &c. god hath graciously owned nevertheless this form of preaching , and daily doth , for the conversion of many sinners ; and so he doth our way of singing , to the comforting and refreshing the souls of many saints . — we have matter to be sung plainly expressed , viz. the word of christ , in psalms , and they are well known ; and also hymns and spiritual songs , which are also easily known by such who are spiritual , whether they be the sacred word of christ as to the matter of them or not , as it may be known , that the doctrine is so which we hear preached . as touching david's psalms , they are formally god's word as well as materially so : and since we are exhorted to sing hymns and spiritual songs , i ask whether those hymns and spiritual songs could be without a form , either immediately , or mediately precomposed by the spirit ? and whether the spirit of god doth not , may not assist god's servants now in precomposed hymns , as he did of old ? object . but may be you will say , they are not in metre in the scripture , but other words are added to make them fit to be songs , and that is humane . answ . we have none of the words in our own tongue , which were originally given forth , by the holy ghost ; for the holy men of old who gave forth the scriptures , spake them either in hebrew or greek words . and therefore some may object our translation of the bible is humane , and our scripture not god's word ; besides we have many humane supplements , as i said before , added , to make the sense good in our english tongue : and as touching meter , prose and verse is all one , if the same truth be contained in the verse as is in the prose : and if it be equal feet , or measured fitly to be sung , we do not matter rhime at all . and so some tell you david's psalms were left in the original . but should we miss it , either in the form of preaching , or singing the praises of god , since we can appeal to god we do both as nigh the rule of the word as we have received light and understanding , who do you think will be most excusable in the day of christ , we , or such , who because they are not arrived to a satisfaction about the form or manner of preaching , or of singing , will do neither of them , or at leastwise wholly live in omission of the last , and yet say they believe 't is an ordinance of christ ? and let me tell you , to admit of this nice exception against practising of an ordinance , because we do not know the exact form , this will run us into a multitude of needless and frivolous objections in the administration of other ordinances ; one or two of which i have met withal . as for example . in breaking of bread , ( saith one ) you ought to have but one loaf , because christ's body was but one entire body , and the church is said to be but one bread ; therefore ( saith he ) if you have many loaves , you err , in the form of this ordinance ; and as by you practised , 't is humane and devised . saith another , as soon as you have broke the bread , you must pour forth the wine ; because so soon as christ's body was broke , his blood came forth . saith a third , you must eat all , and let none remain ; which others deny . one says , we must eat plentifully , for christ so bids his friends , cant. 5. 1. saith another , a little quantity of bread , and so of the cup , will answer the form of the administration . so in the form of baptism , one may say , you must baptize the person forwards ; saith another , backwards ; one may say , with a swift motion ; another may say , it must be done with a slow motion , and let the person lie some time buried in the water , that we may have the clear representation of the burial of christ . would not these be silly objections ? and yet these appertain to the form of the administration of christ's ordinance . but as the apostle saith , 1 cor. 11. 16. if any seem contentious , we have no such custom , nor the church of god. we read , the children of israel for a long time had lost an ordinance , viz. that of sitting in booths in the feast of tabernacles , nehem. 8. 14. which had not been done from the days of joshuah the son of nun , vers . 17. so that none were then living to tell them the form of those booths . suppose now that one had said , they must be made this way , and another that way ; and they should not have agreed about the form or fashion of these booths , would this have justified some others among them to have said , we will have no booths at all , unless there be some extraordinary prophet to shew us the form or manner how they should be made ? no sure , there were none among them that we read of that were of such a spirit ; or if there had , doubtless they would have been worthy of reproof : but they all , according as they found it written in the law , which god commanded moses , &c. they went to work , and 〈◊〉 down olive-branches , and pine-branches , and myrtle-branches , and made them booths . lord grant us the like wisdom in this great case , about the lost , or long-neglected ordinance amongst us , of singing of psalms , hymns , and spiritual songs . object . singing is a piece of art ; who can 〈◊〉 if he be not taught , so that he may do it artifically ? &c. can this be a part of sacred gospel-worship ? answ . as this objection excludes this holy ordinance of christ ; so it would likewise exclude other duties . you will not admit it , because it cannot be done without art. there is , i must tell you , an art in speaking , and no man but has need to learn and be in●tructed to speak as he ought , that he may not ●ender himself ridiculous , especially when he speaks about divine things . how rarely and ●egantly do some men express themselves to ●●ify others , by improving their natural parts ? also there is an art in preaching ; and all young men , when they begin to take upon them that work , need instruction how to handle a doctrine . and so i may say in praying too ; but i have shewed in this treatise , that men are as apt ; by natural instincts , to sing , as they are to speak : and paul shews , in 1 cor. 14. that all who have spiritual gifts , should use them with all wisdom ; so that the church , and all god's people , may be edified . if the trumpet gives an uncertain sound , who shall prepare himself to the battel ? the method of preaching must be learned and improved , and that well too . some who have great gifts , yet cannot utter themselves in an eloquent manner to the profit of others , and it may be , because they are against studying the rule or art of speaking : but all the world knows the way of singing is easily learned ; and who gave men those faculties of learning ? &c. natural gifts , as well as spiritual , are to be improved to the honour of god. is not reading of god's word an ordinance of the gospel , and part of god's worship ? and must not people learn to read ? and is not that a piece of art as well as singing ? can people read unless they are learned ? 't is well if some of them who make this objection , do not suffer their children to sing vain songs , whilst they plead against singing of psalms , hymns , and spiritual songs . but since 't is so natural for all , especially in youth , to learn to sing , and so easily attained , ought not parents to instruct their children about what they should sing , and what not , that so art and nature too ( as some call them ) may be improved to the honour of god ? grace makes natural gifts and arts to become spiritual ; for the very words of gracious persons are , or ought to be spiritual : the more of art men have to express themselves , the more useful , by the grace of god , they are made to others . if it had not been for art and learning , how should we have come to the knowledg of the scriptures , they being locked up from us in unknown tongues ? object . some have objected against singing , because that gift and manner , as they suppose , which was used in the primitive time in singing , was not continued , and successively handed down to us . answ . by the same manner they might object against the bible , and say , we ought not to receive it , because god did not continue the gift of tongues in the church , that by virtue of those gifts , the old and new testament ( without humane art ) might be delivered to us : nay , and against preaching too , &c. for those gifts in the apostolical manner of preaching , was not continued nor handed down to us ; nay , what ordinance had not lost its primitive form under the apostacy ? the conclusion . and now , brother , suffer me to make a little improvement likewise , as well as you ; and notwithstanding your conclusion savours of much bitterness , i would fain have mine end with all sweetness : if there is any tartness , i cannot well help it . first . whereas you infer singing together of david's psalms , or any humane precomposed forms , is a corrupting the pure worship of god , in mingling law and gospel , or humane and divine things together . first , i infer , that to sing david's psalms and scripture-hymns , and sacred songs taken out of the word of christ , together in the publick worship of god , is an holy ordinance of christ , and not in the least to mingle law and gospel together any otherwise than the holy ghost hath done it ; for moral duties are the same in the law and gospel . secondly ; whereas you say , this will lead us to return from whence we came , at a dog to his vomit , and as a sow that was washed , to her wallowing in the mire . i say , 1. you do not write like an humble and trembling-hearted christian , but shew too much gall and worm-wood in your spirit . and , 2. i say , to sing the psalms of david , and other sacred scripture-hymns and spiritual songs , is to build up the old waste places , and restore the ancient paths to dwell in , and a going forward and not backward . thirdly ; you would , you say , have the leaders among us seriously consider , that are for such formal singing ( as you call it ) whether they will be able to plead at the bar of christ for this practice , tho they may urge it on their fellow-brethren here , &c. and you put up a kind of prayer , that god would give us a true sight and sense of the evil consequences of this error ( as you are pleased to call it ) that we may not cause his people to sin , but that with sound doctrine we may strengthen the weak hands and feeble knees , &c. answ . i must intreat you to consider , whether you will be able to give a good account at the bar of jesus christ , for endeavouring to diminish from god's word ; nay , from christ's new testament , ; for sure we are , singing of psalms , hymns and spiritual songs is one ordinance found therein , which you strive to take way , and foolishly plead only for a thing called the essence of it , without the act or discharge 〈◊〉 the duty according to the nature of the ordinance , and so contrive a new kind of singing out of the dark imagination of your heart , and add that in the stead of it , which is not understood by the generality of mankind , and so make us to believe ( if you could ) that christ hath left an ordinance that there is no way to come to any certainty how it should be performed ; and hereby also lay a just occasion of offence , or a stumbling-block in the way of weak christians , to think they may practise ordinances acceptably to god ( which requires the bodily organs ) without the body , and so deny the body to glorify god , tho redeemed to that end ; and expose our glory ( viz. our tongue ) to reproach and shame , and consequently rob god of some part , nay , one great part of his glorious praise , and his poor church of much sweet comfort and soul-refreshment in his blessed ordinance , as i have shewed in the first chapter . moreover , consider what an account you will have to give to the judg of the quick and dead , for saying , when the scripture saith they sung , ( viz. christ and his disciples ) they did but give thanks , or say grace , from the remote and indirect signification of the greek word ; or else sung alone , and not his disciples with him . see what reverend mr. cotton hath said in pag. 14. of his book , in answer to such a kind of objection as you make , mentioning that place of david , psal . 3. 4. & psal . 77. 1. i cried to the lord with my voice : shall a man detract from his meaning , and say ( saith mr. cotton ) he cried to god only with his heart ? so when david exhorteth the gentile churches to make a joyful noise unto the lord , you do detract from his meaning , when you make his meaning to be , not that we should sing unto him with our voice , but that we should only make melody to him in our hearts ? such 〈◊〉 ( ●aith he ) from the word is alike disallowed and accursed of god , as adding to his word , ( or otherwise , say i , a diminishing from it . ) object . but , saith he , you object singing of psalms with the voice , is but a type of that melody in the heart , or to that purpose i find he speaks . answ . 1. no scripture ( saith he ) speaketh of it as a type , nor doth any evidence of reason declare it . 2. you might as well say , that praying with the voice was a type of praying with the heart , and so it is abolished . 3. if singing of psalms with a loud voice had been a typical worship , david would not have exhorted us to the practice of it on the lord's-day under the new testament , psal . 95. 1 , 2 , 7. 4. christ and his apostles would not have used it in the lord's-supper , which is a feast of the new testament ; nor would paul and silas have used it in prison among the gentiles ; nor would the apostle have injoyned it on the churches . 5. the light of nature is never wont to teach us types and shadows ; doth it not as well teach us to praise god in singing with our tongues in times of our rejoycing , as to cry to god with our voices in times of distress ? fourthly ; whereas you would have us to consider , that if we err from the rule in offering praises to god contrary to his appointment , whether we do not worship god in vain ? i say to you , whilst we thus offer praises to god , it appears we worship him according to his appointment , and so acceptable to him , and to his glory , and our comfort . strange , ours is not right and spiritual singing ! and yet you can find no other way according to the rule to perform that sacred duty and ordinance . thus i have answered your book ( as well as the lord hath been pleased to help me ) according to your request ; for i was 〈◊〉 by you to do it you well know before several witnesses : but did not i think the name and honour of god lay at stake , and the information of man● of his dear saints and people , in order to the● further comfort and establishment in his whol● mind and will , i should not have answered yo● in the matter ; and if you , or any body else shall see cause to reply , i shall be ready to return an answer , if i find it do deserve or nee● one , if god is pleased to spare my life , and t● enable me in the work. and now one word to you , my dear brethren and sisters , whose souls are established in thi● sweet and heavenly ordinance . first , consider how universally this ordinance hath been practised , of singing the praise● of god. 1. by variety of persons ; as kings and godly princes , as moses , who was a king in jesurun , deut. 33. 5. david , joshaphat , solomon , &c. by worthy governours , as nehemiah , &c. by prophets , by the whole congregation of god's people ; by christ and his apostles ; by the holy martyrs of jesus in the primitive times . 2. in all places ; by moses in the wilderness , exod. 15. by david in the tabernacle , by solomon in the temple , by jehoshaphat in the camp , by christ and his disciples at the holy supper , by paul and sila● in prison . 3. in almost all conditions ; in times of imprisonment , in persecution and martyrdom . 4. by all sexes , both men , women and maidens , old men and children . 5. nay , and how all creatures in heaven and in earth are called upon by the holy ghost to sing forth the praises of god. 6. consider how god hath honoured it with his presence and gracious acceptance , 2 chron. 5. 13. with victory over enemies , 2 chron. 20. 21 , 22. 7. confirmed by miracles , act. 16. 25 , 26. secondly , consider that singing is , 1. the musick of nature , as mr. wells observes , the trees and woods by a metonymy are said to sing : and what sweet musick do the pretty birds make in the air and woods ? 2. 't is the musick of ordinances , as appears by our saviour's singing with his disciples at the celebration of one of the highest and most sublime ordinances of the gospel . 3. singing is the musick and melody of saints . 4. 't is the musick and melody of angels . 5. 't is and shall be the musick and melody of heaven , the glorious and glorified saints and angels send up their praises this way . but , my brethren , be intreated to cry to god , that you may pray and sing with the spirit , and with vnderstanding also , 1 cor. 14. 15. and with grace in your hearts , labour after holy and heavenly frames . we must sing with affections ; let your joyful noise be from the sense of god's love in a dear redeemer to your own souls . let it be by exciting your graces , let faith be in exercise in this duty , as well as in prayer , and under the word . let it be with inward joy ; remember it is your duty to rejoice evermore , and what then can hinder your singing god's praises at any time ? let it be for spiritual mercies and blessings ; chiefly , more for deliverance from your sin , than from your suffering . you have found that singing is not only sweet and raising to the spirit , but also full o● instruction ; nay , i have heard how god has blessed it to the conversion of some souls , as well as to the consolation of others . austis is very excellent to this purpose ; quantu● flevi in hymnis & canticis suavè 〈◊〉 ecclesiae tuae , voces ill● influebant 〈◊〉 & eliquabatur veritas tua in cor meum , ex ea effluebat , inde effectus pietatis ; & currebant lachrymae , & benè mihi erat cum eis . how sweetly ( saith he ) have i wept in hymns and songs at the sounding of thy church , the voices flew into mine ears , and thy truth melted into mine heart , and from thence flew forth the effects of godliness ; the tears ran down mine eyes , and it was well with me when i was with them . aug. in his preface to the psalms , cap. 6. finis . an answer to mr. marlow's appendix . wherein his arguments to prove that singing of psalms , hymns , and spiritual songs , was performed in the primitive church by a special or an extraordinary gift , and therefore not to be practised in these days , are examined , and clearly detected . also some reflections on what he speaks on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hymnos : and on his undue quotations of divers learned men. by a learned hand . psal . 119. 141. i am small and despised : yet do not i forget thy precepts . 1 cor. 14. 22. wherefore tongues are for a sign , not to them that believe , but to them that believe not : but prophesying serveth not for them that believe not , but for them that believe . by b. keach . london , printed for the author , and sóld by john hancock in castle-alley on the west side of the royal-exchange , and by the author at his house near horselydown in southwark . 1691. to all the saints and churches of jesus christ , christian salutation . honoured , and beloved ; it grieves me i have further occasion to trouble you after this manner : i know not what should move mr. marlow to write his appendix , just at a time when he was told i was writing an answer to his first discourse : he might have had a little patience , and have staid till my treatise was published , whereby he might the better have perceived , whether what he wrote the last year would abide the test or trial of god's word or not : this is therefore his second attempt in publick against god's holy ordinance of singing of psalms , hymns , &c. before any body appeared visibly to oppose , or put a stop to his undue proceedings . for what call he had to begin this controversy at such an unseasonable time , i know not ; but since he has done it , certainly● none can see any just cause to blame me for standing up in the defence of that truth of jesus christ , which i am so well satisfied about , and established in , and that too as it is practised by the church , to whom i am related as an unworthy member , and above twenty baptized congregations besides in this nation . tho before i went about it , i offered my brethren ( him or any other ) a sober and friendly conference in the spirit of meekness , which i could not obtain , tho i did not give such a publick challenge as my brother intimates in that strange epistle he hath wrote to me ; but upon the coming forth of his book , i was troubled , and would have had it been discoursed in the general assembly , but that was not consented to ; and then i told my honoured and reverend brethren my purpose was to give an answer to his book , but did not enter upon it till i was urged by several , and particularly by mr. marlow himself , before divers witnesses , in such kind of words as these , i. e. answer me like a man. whether he is answered like a man , or but like a child , is left to your consideration , 't is done according to that light and ability god hath been pleased to bestow upon me . but if he , or any of his helpers , do see cause to reply , they must answer such persons who have wrote upon this truth , like men , and men too of great parts , learning and piety , or let them not trouble me nor the world any more . as touching his epistle to the churches , i shall take but little notice of it , nor of that he hath writ to my self , sith in my judgment , neither of them signify much ; you are men of greater wisdom than to be frightned out of an ordinance , or deterred from seeking after the knowledg of it , with these scurrilous names of error , apostacy , human tradition , prelimited forms , mischievous error , carnal forms , carnal worship , &c. these are hard words , and do not bespeak a trembling heart , nor a humble spirit , and better becomes a man that pretends to infallibility . but what some men want of sound arguments , they think to make up by hard words and confidence ; but this will never do with you . how hath our practice of baptizing believers , &c. been branded with the reproachful name of error ? and 't is very observable how some men of far greater parts and ability than my brothers or mine , either have cried out against the reign of christ , conversion of the gentiles , and calling of the jews , as a gross error , as witness mr. richard baxter particularly of late . 't is arguments i know you look for , and if you find those of mr. marlow's to prevail against what i have said , do not regard what i have wrote in the least ; for i would have your faith ( as the apostle speaks ) to stand in the power of god , and not in the wisdom of m●n . the smallness of the number of our churches who are in the practice of this ordinance , i also know will signify nothing with you , provided it be proved to be a truth of jesus christ : what tho there was not one of our churches that had light in it , it would certainly the more concern them to enquire after it . and tho he hath so coursly saluted me , &c. yet i am not concerned at it further , than to bewail his confidence and ignorance , to say no worse , i know no men in any age , who appeared first to vindicate a truth , which others call an error , but have met with the same usage i meet withal from our brother ; who , i hope , is a good man , and means well , yet is he strangely beclouded . as i have been a preacher up of spiritual worship ( as he says ) and that too more than thirty years ( tho a poor and unworthy one ; ) so through the grace of god , i hope shall continue to do unto the end of my days ; and 't is only spiritual worship , you may perceive , i plead for , in contending for singing of psalms , hymns , and spiritual songs , none of which three can be without their special and particular form . but must they needs be therefore carnal and humane forms which appertain unto them ? i see 't is time to stand up for the form of ordinances , for the form of doctrine , and for the form of sound words ; for if we must part with singing of psalms , hymns , &c. from his pretended arguments about forms , all external ordinances must go as well as that of singing : in a word , we must give up our whole visible profession , and wait for those extraordinary gifts of the spirit that were in the primitive time , if we must not sing till we have that extraordinary gift to do it , which some had in the apostles days , and the like in discharge of every gospel-ordinance , which were to abide in the church to the end of the world. he may as well therefore say , i do but counterfeit that excellent gift in preaching ( when i preach ) which was in the primitive gospel-church , as thus to charge me in the case of our singing by the ordinary gifts of the spirit : read his epistle to me , append. p. 15. it seems to me as if my brother does not understand the nature of moral duties , or natural worship , but mistakes , and thinks natural or moral worship must needs be carnal , tho we never plead for the performance of any duties that are moral naturally in themselves , without the help and assstance of god's spirit , and the graces thereof in our hearts . is it not part of natural religion and worship , to fear god , to love god , and trust in god , and that too with all our hearts , and with all our souls , and with all our strength , and love our neighbours as our selves ? &c. these duties appertain to natural religion ; yet without the divine help and influences of the spirit , we can do none of them in a right manner ; no more , say i , can we pray , nor sing the praises of god , which are duties comprehended in our fearing , honouring , worshipping , and loving of him . and whereas mr. marlow reflects on me , as if i singled out my self more than others in london , in pushing on this practice of singing . i must tell him , i have abundance of peace in my spirit in what i have done therein : and if our people ( i mean , the church to whom i belong ) are one of the first churches of our perswasion in this city , found in the practice of this sacred ordinance , i am satisfied it will be to their great honour , ( and not to their reproach ) and that not only in succeeding ages , but also in the day of jesus christ . but , blessed be god , the greatest number of our worthy london-elders are as well satisfied in this truth as my self , and many of their people too , and will generally , i doubt not , in a little time get into the practice of it . our reverend brother knowllys 't is known is clear in it , and has practised it for some years , though at present 't is not used in his congregation . he told me lately , he is about to write in vindication thereof , which he intends to publish in a short time , if the lord please to spare his life . and whereas mr. marlow affirms , as if i had brought singing into our congregation , to the grief and trouble of many of our members ; it is false , for 't is known the church hath been in this practice near twenty years after breaking of bread , and near 14 years on thanksgiving-days in a mixt congregation . and what was done of late in bringing it in after sermon on the lord's days , was done by a regular act of the church in a solemn manner : and though some of our worthy brethren and sisters are at present somewhat dissatisfied with it , yet i doubt not but will in a little time see their mistakes , if such busy men as he do not in an undue manner blow up coals of contention amongst us . can any sober christian think he hath done well to publish the private affairs of a particular church to the whole world ? it seems to some as if he has hopes there will be a breach in the church , upon the account of our singing the praises of god ; but i hope he will find our worthy brethre●● understand themselves better than to go about to impose on the church or consciences of their brethren , or to strive to pull down that which the church and themselves too , have been a building for so many years . can there be a man so left of god as to countenance any persons to make a schism in a congragation , because they cannot forgo a duty they have so long been satisfied in the practice of , and so the whole body to submit to the sentiments of a few persons , as if they had power over our faith ? we do not say our dissatisfied brethren shall sing with us , or we will have no fellowship with them ; no , god forbid we should impose on their consciences . we do not look upon singing , &c. an essential of communion ; 't is not for the being , but for the comfort and well-being of a church . we have told our brethren ( since we sing not till after our last prayer ) if they cannot sing with us , nay , nor stay with the church whilst we do sing , they may go forth , and we will not be offended . should any countenance , through a hot and unaccountable zeal , such a schism , it would make strange confusion in our churches . and since he thus publickly hints at this private case amongst us , i had i thought a clear call to open the matter plainly as it is , to clear my self and the church , to all who may read his epistle and this my answer , for we have done nothing we have the least cause to be ashamed of , or unable to justif●● in the sight of god or man. i shall add one word to the consideration of the brethren of our church , i doubt not but they will consider it . 1. if they look upon us equal in knowledg and uprightness towards god with themselves , they may see we have the same ground to be offended with them in diminishing from god's word , as they may be with us , for adding ( as possibly they think ) to god's word . 2. and let them consider 't is a horrid evil to break the bond of spiritual union , and unawares to wound the body of christ . whose work is it thus to do , but the devil's ? and what a reproach doth it bring upon the truth ? and how grievous is it to all truly godly ones , and grateful to the enemies of our sacred profession ? besides , upon such a trifle , can it be so hainous a crime to be found often in that duty , which they with us have so often and long been in the practice of , and in a mixt assembly too , many and many times ? besides , brought in by almost an unanimous agreement in a solemn church-meeting , there being not , above five or six that shewed any publick dissent , nor they neither signifying any such dissatisfaction , i. e. that if we sang at such times , they could not bear it ; nor do i hear they do desire us now to decline the said practice . love will cover a greater fault than this , for they may see cause to believe 't is not self-interest , but the glory of god we wholly aim at● but to return . the truth is , i wonder any should be taken with his book , for i never saw any thing come out in print upon any controvertible truth , that has less of argument in it , or more of confidence . and 't is not my thoughts alone , nor more destruct●● mediums made use of to the whole of the external parts of religion . nay , one told me very lately , that one of our dissatisfied members intimated to him , as if our bible was not truly or rightly-translated ; and it seems to rise from what mr. marlow hath asserted in his book about the word hymnos . i fear'd that would be the effect of his attempt , if any body regarded what he hath said upon that account . but , pray , what call has he to rebuke me , after this publick manner , especially before the whole world ? if i had done any thing amiss in his judgment in that matter , i could wish he had had more wisdom and prudence , or else left the controversy to some more discreet and abler pen. i cannot forget the two brethren that oppoposed singing the praises of god , and would not comply with the church , ( though they did not separate themselves from the church ) when first the practice of it was received amongst us near twenty years ago . one of them soon after brought a great reproach upon religion by immoral actions , and came to nothing ; and the other sometime after turned quaker , and to my face denied the resurrection of his body , &c. as to that way mr. marlow speaks of praising of god in prayer , without singing of praises , as being more suitable ( as he thinks ) to the ordinary gifts of the spirit . i must tell him , god's word● our rule ; and since god doth require his people to celebrate his praises by singing psalms , hymns , &c. doubtless that suits as well with the ordinary gifts of the spirit , as such gifts suit with prayer , preaching , &c. and i fear one day he will not be found able to give any good account of himself in his bold attempt , in seeking to rob god of his glorious praise by singing to him , as he hath enjoined us to do ; nor do i fear , but through the help and authority of god's word , i shall , in the day of christ , stand with joy and confidence before him , upon this respect , when possibly he may be ashamed , if he has not sincere repentence for what he has done . is it not a false assertion for him to say as he doth , ( in his epistle to me ) that as to our way of vocal singing together● there is neither command nor example for it , either in the old or new testament ? i shall leave it to the consideration of all wise and sober men. certainly all will conclude the man is strangely left of god , especially considering he builds his main confidence from a remote and indirect signification of a greek word , and yet , as i am told , understands not that language neither . my portion is , i perceive , to undergo hard censures from men ; but 't is no more than my blessed master met with ; and what am i that i should complain ? one said , he was a good man : but others said , nay , but he hath a devil , and deceiveth the people . john ● . 12 , 20. the lord increase love among all the saints , and a bearing and forbearing , a gentle and christian spirit . we all know but in part . and o that the lord would be pleased to deliver men , who profess the gospel , from that horrid sin of backbiting of their neighbours , and from that bitter and unaccountable spirit of prejudice that seems to be gotten into the hearts of some ; from whence they seem to tear the names of their brethren to pieces through undue offences . these thnigs are matter of lamentation , and i fear the forerunner of a dismal hour that is coming upon us . cannot christians have the liberty of their consciences from their brethren , to practise a truth according to their light , without being charged and censured after this manner , with carnal forms , and mischievous error ? &c. i shall not retain you longer , but desire you , whoever you are , impartially to read and well weigh my sober reply to my brother's appendix : i am glad it came forth before all my treatise was printed off , though it is true it makes the price more than i intended . there is a reverend and learned friend , who meeting with mr. marlow's appendix , finding him quoting learned authors in an undue and unaccountable manner , to little purpose , ( which because it might possibly amuse the unlearned and more unwary reader ) he has , in love to this sacred truth , and to deliver the souls of men and women from mistakes , made some reflections on what he has wrote on that account , at the close of this reply . if the lord please to bless what i and my reverend friend have said to the further clearing up the truth , i shall not be troubled at my pains nor charge . i have been forc'd to repeat some things twice or thrice , by reason of his leading me in such an unusual path. this is all at present , from him who is your unworthy brother in the gospel and service of jesus christ , b. keach . an answer to mr. marlow's appendix . first of all you tell us , that to praise god , or praising of god , is not confined to songs of praise ; but that there are other ways and manner of praising of him than such melodious singing . answer . we never yet asserted there was no other way or manner to praise god , than by singing of his praise . nor is there a man who affirms any such thing that i know of ; but it is one thing to own those other ways of praising of god , and another thing for you utterly to deny this way , or the way we use in singing his praise . but i must tell you , most learned men , nay , all that i have met with , do conclude , the disciples , or those children you speak of matth. 21. 16. luke 19. 37. did sing those hosanna's to the son of david , as i have shewed in the first chapter of the foregoing treatise . i perceive you have now at last raised the auxiliaries against this blessed truth of jesus christ . but as a worthy brother hinted the other day , dr. owen is a press'd man , and as forced in so , he doth you no service at all , as will appear by what follows ; but more especially by what my worthy friend has wrote at the close of this our answer . the doctor , from heb. 2. 12. from the greek word hymneso se , i will hymn thee , i. e. i will praise thee ; saith , ( 1. ) what christ will do , viz. he will sing praise to god. ( 2. ) where he will do it , i. e. in the midst of the congregation . the expression of both these ( he saith ) is accommodated unto the declaration of god's name , and praising of him in the temple . the singing of hymns of praise unto god in the great congregation , was then a principal part of ' ●is worship , &c. 2. the chearfulness and alacrity of the spirit of christ in this work , he would do it with joy and singing . these are the doctor 's words , as cited by you , appendix , pag. 4. and thus did christ sing with his disciples , in that great representative church , as our annotators call it . now what is this to your purpose ? the doctor tells you , that hymneso se is singing praises to god : and how do you know but christ might also often sing in the temple , and in other great congregations , though we do not read of it , since 't is said , that many other things did jesus that are not written ? joh. 21. 25. 1. especially considering , since it was prophesied of him , that in the great congregation he should sing god's praise . 2. because , as the doctor observes , singing in the temple was one great part of god's worship ; from whence 't is not likely our saviour should neglect that part . moreover , he positively affirms , christ did , with chearfulness and joy , give praise to god by singing . 't is well known dr. owen owned no other singing than what we do ; he doth nowhere talk of the effence of singing in our spirit , and so exclude vocal or proper singing . 1. he acknowledges singing , is praising of god , so do we ; and say , 't is one of the highest ways of praising him too . 2. he intimates there are other ways of praising of god , besides singing his praise ; though it clearly holdeth forth that our saviour would praise god that way , namely , by singing . and you would do well to observe what our late learned annotators speak upon that of heb. 2. 12. these are are their words . christ and they are of one father , ( that is , the saints are here called his brethren ) he by nature , and they by grace , and from one humane parent , luke 3. 23 , 38. and both of one flesh ; he solemnly sung and praised his father with them ( say they ) at his supper , matth. 26. 30. in that representative church , mark 14. 26. yet we , as i said before , do readily grant , as the doctor intimates , those other ways of praising of god , and that prayer , the word of ●aith , and the fruits of obedience , hath a tendency to the praise of god : but if the doctor , and some other learned men , should intimate , that that greek word hymnos should in a remote sence signify praising of god without singing : we ask , whether any o● them say those ways of praises , without singing , is the immediate , genuine , direct and primary signification of the word ? all your helpers will fail you here . there are other greek words to express those other ways of praise to god besides hymnos . you are upon a dangerous rock ; you make it you● business to trouble our people with the signification of the greek word hymnos , a hymn , ( though you understand not that language ) just after the same manner that the ped●baptists do with the word baptiz ; say they , i● signifies washing , as well as dipping , which learned fisher grants . but how ? take his words , 't is ( saith he ) so taken improperly , indirectly , collaterally , by the by , or remotely , it so signifys , viz. a washing : but ( saith he ) the direct , immediate genuine and primary signification of the word baptizo , is immersion , dipping , or to dip , &c. you , it seems , take the same way to destory the ordinance of singing god's praises , as they take to destory the ordinance of baptism : but this will do your business no better than that will do theirs ; dipping is washing , but every washing is not dipping . theirs is ( as mr. fisher observes ) an improper , remote , or indirect baptism , that they infer from the improper signification of the greek word baptizo , and so no true baptism it all . so you , asserting from those learned men , that the greek word hymnos signifies a 〈◊〉 or common praising of god in prayer : 't is , say i , but an improper , indirect and remote sort of singing of god's praise , that the word will admit of in that sense , and so no singing at all . if you discourse with learned persons , they will tell you , that some greek words do , in an improper or remote sense , bear several significations ; but the direct , genuine , and proper signification of the word is singing , or , they sung . and now do you not think you are greatly to blame to make such a stir ●pon a word you understand not , after the manner you have done , and thereby cause doubts to arise in the minds of poor weak christians about the translation of the holy bible , and render our famous and learned translators unfaithful ? but i hope our people will not regard or mind what you unadvisedly have wrote and said upon this account . have not the translators , ( who compared divers greek copies together , ) been more faithful to give the proper , genuine and direct signification of the word , they hymned , they sung an hymn , than from the remote sense , they said grace , or gave thanks ? we read he gave thanks when he took the bread , &c. the word there in the greek is , he hymned . i have often said , to sing to god in aright manner , is praising of god , but all praising of god is not singing his praises ; therefore they that translate the word , they praised god , speak the truth , but they do not speak all the truth . but if our saviour and his disciples did no more than in an ordinary manner give thanks , as we do after supper , our translators do affirm a false thing , to say they sung an hymn , as elsewhere i have more fully demonstrated ; because singing is more , and a different thing from saying of grace , as you hint an old dutch translation reads it . but not to muster up a multitude of learned men , as i might do , who exactly agree with our translators on that word , take ( once again ) what dr. du-veil doth affirm , ( who understood , as i am informed , all the oriental tongues ) in his literal explanation of the acts of the apostles , acts 16. 25. ( tho i quoted him before ) citing ruff presbyter of aquilia , in the title of the 72 d psalm saith , hymns are songs which contain the praise of god : if it be praise and not of god , it is not a hymn ; if it be praise , and of god , if it be not sung , it is not an hymn ; it must therefore ( saith he ) that it may be an hymn , have these three things [ praise ] [ and of god ] [ and a song ] : therefore paul and silas , saith the doctor , sung praises to god for the honour put upon them , in that they suffered innocently for promoting the glory of christ . many of the learned men you quote , say hymnos is praise , you need not say any more to that , we all own and grant it ; but 〈◊〉 also say the proper and genuine signification of it , is praising of god by singing . now this being so , you basely abuse the translators , ( append. p. 12. ) in saying , surely it must be granted that the word sung and sing in those four scriptures were imprudent auditions to those sacred texts . these are your words . 't is a shame 〈◊〉 man of your learning should ( to defend your own fantasy ) charge the faithful and renowned translators after this sort . these things being so , what authority have you to say our saviour and his disciples did not sing ? or , what 〈…〉 any 〈◊〉 or godly christian to believe you , if you so boldly affirm it ? therefore i , upon good authority , in opposition to what you say , p. 12. that therefore from the signification of the word hymnos , there is a good and sacred foundation or warrant for such vocal melodious singing at or after the lord 's suppe● , seeing the word doth bear that as the direct and proper signification of it . and also we say that what christ did was a rule for us in that of singing , as well as in 〈◊〉 the bread and breaking it ; and blessing it , and taking the cup , &c. must not we sing the praises of christ who have the spirit 〈◊〉 in measure , because christ had the spirit without measure ? and because the primitive gospel-church had the extraordinary gifts of the spirit in prayer , preaching , and singing also , must we not pray , preach , nor sing ? if we must not do one of them , we must do none of them : and therefore in opposition to what you say , pag. 13. of your appendix , if the practice of christ and the primitive church , doth not bind us to the observation of one ordinance , viz. that of singing , it binds us to the observation of none ; 't is time to look about us , for your manner of arguing , i do declare , ( as 't was intimated to me the other day by my reve●●nd brother knowles ) tends to the overthrow of all gospel-ordinances whatsoever ; therefore i warn all my brethren to take heed how they hearken to you in this matter , as they tender the glory of god , and the establishment of all gospel-worship and ordinances . but to proceed : 't is an easy thing ( for any wary reader , who is not willing to be deceived ) to perceive the man hath a bad cause in hand , and that he reasons not like a wise and enlightned understanding christian . which doth fully appear , if we consider the false and preposterous mediums or ways he takes to make out what he pretends to prove . 1. for one while he seems to assert , that the essence of singing , which is ( he says ) in our spirit , that will serve our turn in discharge of the duty of singing forth god's praises , without imploying our tongues or bodily organs in it , which , as i have , again and again said , doth as well exclude vocal praying and preaching , &c. as singing . see pag. 8. of his first treatise . 2. then again at another time , because there are other ways to praise god besides singing of his praises , we must not sing his praises at all . appendix , p. 4 , 5. 3. at another time he seems to exclude all singing out of the bible , from an improper signification of a greek word , and strives to make it out 't was only common praises or thanksgiving in prayer . see the epistle to me , and appendix , p. 1 , 2 , 3 , 4 , 5. and so quarrels with the translators of the holy bible , as if they wanted skill in the greek tongue , or else faithfulness in rendring the word , they sung an hymn , which he tells you they should have rendered , they gave thanks , or said grace . but further , to clear our godly , learned and pious translators of the bible ; let it be considered how carefully they were in other cases , particularly in respect of the word baptizo , which they never ventured to translate rantizo , sprinkling , to favour their own practice , but rather chose to leave the word in the original tongue , and not translate it at all , than to give a false signification of it . 4. but lest all these tricks and shi●ts should fail him , he flies to another broken refuge , viz. intimating that the ordinance of singing doth not belong to us now , but may be practised by the saints hereafter in the thousand years reign , or seventh thousand years of this world. which is a very doubtful point , i mean , whether there will be such a thousand years reign or not , in his sense ; and yet this duty lies amongst other gospel-ordinances and precepts given out by the spirit , and enjoyned on the churches , which is enough to shake the faith of our people in respect of other ordinances , which they have as much reason to say , may not belong to us , but shall be practised in time to come , when the church ( as the seekers say ) shall attain its first or original purity . see pag. 27. of his discourse . 5. and lastly , like a wary and fore-seeing man , to be sure to carry his cause , he retires to his last fort and strong-hold , and affirms , that the ordinance of singing of psalms , hymns , &c. was only in the primitive time performed by an extraordinary gift ; and unless we have such a gift , we must not sing the praises of god now in these days . tho i have said enough to detect this 〈…〉 conceit , yet since he leads me in this path , i must , i perceive , reply again , as i have already done , that this objection lies equally against prayer , preaching , and interpreting the scripture , &c. sith all these gospel-duties and ordinances in the primitive and apostolical days , were performed by the said extraodinary gifts of the spirit . if he could make this appear , there was no need for him to trouble us with the greek word , nor with any of his other mediums he uses to exclude gospel-singing ; it cannot but appear by this last shift , he acknowledges that singing is somewhat more than that praising of god he speaks of : but these things betray the man's integrity , or rather his weakness , and shew he doth not argue , but plays the part of a sophister , though not a cunning one , because his nakedness plainly appears to the meanest capacity , through his pittiful threadbare covering . for if he had thought his other mediums would have 〈◊〉 his turn , or held the test , we should not have , i am perswaded , heard any of this : but however , we will come to examine his pretended arguments he brings to prove this affertion . his first argument , to prove singing was always performed from a special gift , is in appendix , pag. 14. for as the grace of 〈◊〉 is the 〈◊〉 of the spirit , ( saith he ) and 〈◊〉 god had 〈◊〉 the oil , viz. the spirit of joy for mourning ; so the primitive church had some earnest of it , and did rejoice in hope of the glory of god ; and through the abundance of the spirit wherewith she was baptized her ministers delivered the word of god in extraordinary ways and manners , viz. by prophesying , t●●gues , and melodious singing . answ . 1. have not believers now the holy spirit , as well as they had it then , though not in such an extraordinary manner ? and have not we the fruit of it , i. e. joy , peace , &c. in believing ? also you mistake your self , joy doth not appertain to the gifts of the spirit , but 't is a ●ruit of the graces of the spirit . do not the saints now rejoice in hope of the glory of god , as well as they did then ? there is no such cause or ground from the reception of tongues , or the extraordinary gifts of the spirit , ( as you intimate ) to sing the praises of god ; for many ( our saviour saith ) shall say in that day , we have prophesied in thy name , and in thy name have cast out devils , and in thy name have done many wonderful works . to whom he will say , depart from me , i know ye not . and the apostle saith , though i speak with tongues of men and angels , and have not charity , i am become as sounding brass , or a tinkling cymbal , 1 cor. 13. 1. from whence it appears that inward joy and peace of which you speak , as the cause of singing in the apostles times , did not flow from that extraordinary gift of the spirit , but from the saving graces of the spirit ; either it flows from the consideration of common or external mercies and blessings , wherein all are concerned to sing the praises of god , who gives them fruitful seasons , filling their hearts with joy and gladness ; or else it flows from those special and internal blessings which only concern the saints , viz. union with god , communion with god , faith , love , &c. tongues were for a sign , not for them who believe , but for them who believe not , 1 cor. 14. 22. extraordinary gifts were to convince unbelievers of the truth , and not for the joy and comfort of such who did believe . men that have the gift of tongues , may be graceless , and so without christ , and perish eternally in hell ; therefore the extraordinary gift of the spirit fits not , tunes not the heart nor tongue to sing the praises of god. you may as well deny the saints may not , ought not in these our days rejoice in god , nay , not praise him in any other manner of ways , as well as not fing , from this argument you make use of here on this account . therefore it follows that you strangely mistake , pag. 15. appendix , in intimating , when paul exhorts the saints to covet after the best gifts , he means the extraordinary gifts of the spirit ; for certainly those are the best gifts that most tend to the edification of the church , which tongues could not be said to do . and in the very next words he speaks of a more excellent ways , viz. that of charity or love , which refers to the graces of the spirit . and of so little use were those special or extraordinary gifts to the church , that if there were no interpreter , they were to be silent , and not use them in the church at all who were that way gifted . 2. you confound tongues ( which did appertain to all sorts of gifts ) with prophecy and singing : he that had a doctrine , might have the gift of tongues to bring it forth ; so might he that had the gift of prophecy , and he also that had the gift to interpret ; and so might he also that had the extraordinary gift to bring forth a psalm . and , pray , why must ordinary praising of god be now admitted ? and preaching , prophesying , and interpreting the scripture by the ordinary gifts of the spirit be still allowed , and yet singing by the same ordinary gifts must not be admitted ? what reason do you give for this ? is not this to darken counsel with words without knowledg ? i have demonstrated , that the end of those extraordinary gifts that were then in the church in the administration of every duty and ordinance , was to confirm the ordinary practice of all those ordinances , and so to continue them in the church to the end of the world. and god hath equally honoured and confirmed singing of psalms , &c. to continue , and the ●●●ctice thereof to abide , as of any othe● ordinance . you need not therefore spend your time to prove the apostles prayed , preached , prophesied , and also sung by an extraordinary gift ; we acknowledg it , but say , this is no mo●e against our singing , than against our praying , &c. who have not now those special gifts . 2. he that had a psalm of david , might bring it forth in an unknown tongue , as well as he that had a doctrine , and so not to the edification of the church : for if he brought out a psalm of david in an unknown tongue , who could sing with him ? but if he had been to sing alone , the melody might have refreshed those who sung not 〈◊〉 as some say they have been in hearing the french protestants sing , who understand not their language . but to prevent this , the apostle paul resolved when he sung , he would sing with the spirit , and with the understanding also , because 't is the matter sung that is fruitful to the understanding : and what is the melody without that ? your third reason or argument is taken from that in ephes . 5. 18. be ye filled with the spirit , speaking to your selves , &c. answ . doth not the apostle pray that god would ●ill all the saints with joy and peace ? rom. 15. 13. and pray , that they might be filled with the fruits of righteousness ? now singing flows from that joy that all the saints ought to labour after ; and also from the fruits of righteousness , we have an equal need to be filled with the spirit , to pray , to meditate , to praise god , and to preach and hear the word , as well as to sing psalms and hymns , &c. but you say , pag. 18. that the gifts of the holy spirit were not given alike to every member of the church . answ . 't is granted : but doth it follow , because some had the extraordinary gift of the spirit to pray , must not the others who had not those gifts , no more than we have them now , not pray at all ? brother , i am grieved to see how you are deceived , and would ●eceive others : but as they who had not the extraordinary gift of the spirit to pray , were , notwithstanding , to pray ; so they who had not the extraordinary or special gift to sing , were , nevertheless , to sing the praises of god. what you speak , pag. 18. about the diversity of gifts , but the same spirit , from 1 cor. 12. is rather more against the performance of those other d●ties and ordinances than singing , because singing is not there mentioned . but all that you say there , has been answered already ; so is what you infer from col. 3. 16. ephes . 5. 19. for to think the apostle refers to the special gift of singing in those places , is of a pernicious tendency ; for you may as well say the same of all other precepts enjoined on the churches , and so free us from all gospel-obedience for want of such gifts . why must not spiritual songs be allowed , as well as psalms and hymns ? what do you mean in pag. 23 ? brother , you were better be silent till you can distinguish better between psalms , hymns , and spiritual songs , and the manner of the bringing of them forth by a special gift . a doctrine may be as spiritual that is precomposed , as that which was brought forth by a special gift ; so may an hymn , or spiritual song , though 't is by the ordinary gifts or help of the spirit precomposed ; there cannot be an hymn , nor spiritual song , without its form ; but if it be a spiritual song , it has a spiritual form. the very word may convince yo● of your error ; if the song be taken out of christ's spiritual and sacred word , the form is spiritual ; and if it be sung with a gracious heart and tongue , 't is doubtless spiritual worship and acceptable to god. i shall conclude this section of yours with one honest and plain argument . that assertion or notion against singing the praises of god , that hath a natural tendency in it to overthrow the practice of all gospel-ordinances , as well as singing the praises of god , is a vile and pernicious assertion or notion . but for a man to assert , the saints and people of god now in these days , ought not to sing psalms , hymns , and spiritual songs , because we have not that special or extraordinary gift of the spirit to do it , hath a natural tendency in it to overthrow the practice of all gospel-ordinances in these days . ergo. that assertion is vile and pernicious . the major cannot be denyed : the minor i have abundantly proved in this treatise . in sect. 4. you seem to answer what we say about singing being a moral duty . which you say , is the refuge of some who cannot maintain their practice of formal singing by gospel-institution . append. pag. 27. answ . you mistake ; we need no gospel-institution , 't is as clear a precept in these scriptures , ephes . 5. 19. col. 3. 16. as any we have in the new-testament . but we say singing the praises of god is more than a mere positive duty . what you further say under this head , doth but betrary your own ignorance about moral precepts , and needs no answer , i having fully explained it in this tre●●●e . is it absurd and irrational for us to make the moral law , or light of nature , a rule to exert the worship of god ? see append. p. 28. 't is not so much the matter of moral duties , as the manner of the performance of them , that renders them spiritual ; and for the more orderly and spiritual performance of such duties , that are in their own nature moral , they are brought under gospel-institution , as prayer , preaching , and singing the praises of god are ; and therefore all moral duties must be discharged by the help of the spirit , and with grace in the heart , if accepted of god. in pag. 33. of your appendix , you repeat your former objection against womens singing in the church , because the apostle saith , he suffered not a woman to teach , nor usurp authority over the man , but to be in silence . so that christ ( say you ) makes it an usurpation of authority , for a woman to teach , or to speak , or any ways to break her silence in the church . but then ( say you ) 't is objected , these scriptures that forbid womens teaching and speaking in the church , do intend only that they should not be the mouth of the church , as in prayer and doctrine , &c. to this objection against your exposition of these scriptures , you give your answers . 1. that such a sense as this we speak of , is against the letter of these texts . 2. by asserting that in singing together , there is teaching , instruction and admonition , pag. 34. answ . this kind of arguing against womens singing we have all ready fully refuted ; but for the sake of our good women , and to detect this falsity , i shall add a word or two further in way of reply . 't is a hard case that women should be debarred to speak in any sense , or any ways to break silence in the church , as you affirm through a mistake of the text. 1. for then they must not ask a friend how he or she doth when in the congregation . 2. she must not be suffered to be an evidence in the church against any offender , in the case of discipline . 3. then she must not ask , where the text is , if she comes too late , for that is in some sense a speaking and breaking silence . 4. nor must she then say amen at the close of prayer , for that 's a breaking silence . 5. which is worst of all , she must not in the church give an account of her conversion , or declare how the lord was pleased to work upon her heart : for i have shewed in that act there is much instruction , nay , 't is so full of teaching to others , that what some pious women have spoke in the church upon this account , god hath blessed to the conversion of sinners , as well as it has refreshed and sweetly comforted divers believers ; and therefore herein you abuse the sense of the holy ghost , and indeed are not , i fear , fit to be a teacher of others , but to learn in silence your self . 2. the way therefore to understand this as well as other scriptures , is to have recourse to the main drift or purport of the spirit of god therein . and evident it is , the main thing the apostle drives at in both these places , or doth intend , is this viz. that women ought not to be allowed to take part in the ordinary ministration of preaching the gospel , or ministerially , or authoritatively to preach the word : because he that has received a just call so to do , may and ought to exhort and command in the name of our lord jesus with all authority , tit. 2. 15. and this work therefore women should not take upon them , because they must be in subjection , and not usurp authority over the man. to take the bare letter of the text , without shewing the scope and drift of the spirit of god in it , would make sad work , as i might shew from many scriptures , and has occasioned many abominable errors , nay heresies , to abound in the world. 3. as to that teaching which is in singing , it doth not lie in a ministerial way , and therefore not intended by the spirit of god here ; preaching or teaching is not singing , nor singing preaching or teaching , though there is a teaching in it . you must learn better to distinguish between different duties and ordinances , before you take upon you to teach others . read what i have before said , and also what mr. cotton , sidenham , &c. have said , as you will find it repeated in this treatise , in respect of the nature of teaching and admonition that is in the ordinance of singing , and you may further see how you miss and abuse these scriptures : for he or she that reads the scripture may be said in some sense to teach , there is much teaching in it ; yet sure a woman may be suffered to do this , as a case may present it self , both in the church , or at home either , in her husbands presence , and not be deemed to usurp authority over him : for the usurpation the apostle speaks of , respects a womans own husband ( if not chiefly ) as well as others ; and therefore if she must not sing in the church , so by your argument she must not sing nor read the scripture at home in the presence of her husband , because there is a kind of teaching in both those duties ; and if she should , as you intimate , she would not only break silence , but usurp authority over the man , i. e. her head and husband , which is forbid . the lord deliver poor women , and men too , from such kind of doctrine as this . 4. 't is evident the apostle lays no other restraint upon women than what the law laid them under , they are to be silent , or 't is not ( saith he ) permitted unto them to speak ; but they are commanded to be under obedience , as also saith the law , 1 cor. 14. 34. and 't is as clear , they were always under the law suffered to sing in the congregation as well as the men , therefore it was not such a speaking or teaching as is in singing , that paul intends in those scriptures . 5. whereas you affirm , that women were not admitted to pray nor prophesy in the church neither in the old nor new testament , is doubless false , as our late annotators well observed on 1 cor. 14. 34. which is the very text you mention , take their words ; this rule must not ( say they ) be restrained to ordinary prophesying : for certainly , if the spirit of prophesy came upon a woman in the church , she might speak . anna , who was a prophetess in the temple , gave thanks to the lord , and spake of him to all them that looked for the redemption of israel : and i cannot tell how philip's daughters prophesied , if they did not speak in the presence of many . the reason given why women should be silent , is , because they are commanded to be in obedience . a woman ( say they ) might say , amen , to the publick prayers , and also sing with the congregation to the honour and glory of god , but for her to speak in an ordinary course of prophesy to instruct people , &c. she is forbidden . the apostle , saith a friend ( in a manuscript ) doth not prohibit all manner of speaking , for that is directly contrary to 1 cor. 11. 5 , 6. where women are admitted to pray and prophesy : for prayer , they may say , amen to the publick prayers of the church : and for prophesy they may sing psalms , the apostle using the expression according to the ideum of the jews , 1 sam. 19. 20 , 21. 1 sam. 10. 5. they shall prophesy ; and for they shall prophesy , the ●ald . paraphras . reads , they shall sing● and thou shalt praise with them . vid. wilson's dict. dr. hammond's annotat. on 1 cor. 11. 5. and so it 's used 1 chron. 25. 1 , 2 , 3. the prohibition , saith he , is not restrained only to church-assemblies , but holds good in all places , and at all times , and intends a subjection of women to their husbands , as plainly appears by comparing 1 cor. 14. 35. with 1 tim. 2. 12 , 13. with the occasion and scope of the text ; and is of no greater restraint now , than lay on them under the law , 1 cor. 14. 34. where they were permitted to sing . object . but say you , if we should say such a vocal singing together is for a teaching , then where are the hearers , if all be teachers ? &c. appendix , p. 35. answ . we have shewed you singing is a distinct thing from that which is called teaching or preaching , tho in singing there is a teaching , but chiefly we speak to our own selves , as the apostle exhorts , in psalms , &c. and the matter of the psalm or hymn is full of teaching and admonition , yet 't is the matter ●ung which teaches , rather than the singers may ●e said to do it : nor is it any contradiction to say when i teach others , yet i am thereby taught and admonished my self . so that if it were admitted to be a common or ordinary teaching , which must not be allowed , and all might be said to teach , &c. yet nevertheless all are hearers also , and are in a sweet manner taught , admonished and instructed in singing the word of christ , in psalms , hymns , and spiritual songs , as elsewhere i have shewed : nor is it any contradiction to say , according to the sense of the apostle , women must keep silence in the church , and yet suffer them to sing , &c. no more than 〈◊〉 contradicts their silence , when they speak 〈◊〉 other times , which they are allowed to do . in sect. 6. you speak of those prophetical places of the psalms , &c. urged by us for singing under the gospel-days , where all the earth is exhorted to sing unto the lord , psal . 96. 1. psal . 95. 1 , 2. psal . 100. 1 , &c. 1. this you would have refer to the preaching of the gospel , i. e. as the apostles sound went ●orth into all the earth , rom. 10. 18. confounding preaching and singing together one time , and prayer and singing at another . 2. you would have it chiefly to refer to the seventh thousand years of the world , or reig● of christ ; hinting in your first part as if then there shall be a singing , besides the essence of it in their spirits : but if that thousand years you speak of , shall be before the end of the world , or gospel-dispensation , pray where lie those precepts that will authorize them in those days to sing , and yet do not authorize , or warrant us to sing now ? shall they have a new bible for those times ? but if the precepts for singing then are contained in our holy scripture , and yet do not belong to us ; 't is good for us to consider , whether other precepts written therein , do not wholly refer to those times too , nay , all ordinances , till the spirit comes down in an extraordinary manner ; and so now we must throw off all gospel-administrations , and turn seekers . i am sorry to see such stuff as this published to the world. but what i have said or cited from the writings of other godly men , in respect of those prophetical psalms , and other places of scripture that enjoin the gentile-churches to sing the praises of the lord , i would have you and others consider well of , before you write again . in sect. 7. you heap up a company of confused words to no purpose , about premeditated matter for prayer , to oppose premeditated hymns , &c. append. pag. 38 , 39 , 40 , 41 , 42 , 43 , &c. answ . 1. the form of prayer christ hath left us , is a rule for us in prayer ; and we may premeditate what we intend to lay before the lord , it appears from thence ; and so is the word of christ our general rule , by which we must premeditate and precompose our spiritual hymns and songs . 2. but prayer and singing differ the one from the other ; we may use other words in prayer than what we premeditated , as the spirit of god may help us . but we are limited by god's word to sing david's psalms , or else hymns and spiritual songs , composed out of the word of god. now let them be either , they must be so many words and no more , or else none can sing with him that has the hymn . now we say , the extraordinary ●nfluences for singing , preaching , interpreting , &c. are gone ; therefore every ordinance must be performed by the ordinary gifts and influences of the spirit , or else we must have none at all . was singing , or any other ordinance performed in the gospel-days by an extraordinary spirit , not performed then also , and afterwards as well and as acceptable to god by the ordinary gifts ? shew , if you can , that other ordinances which had such special gifts then to attend them as well as singing , do notwithstanding remain ordinances , and yet singing of psalms and hymns doth not so continue . if therefore a man should premeditate every word of his sermon by the assistance of the spirit , who dares to say he speaks not by the help of the holy ghost , or that his sermon is not part of spiritual worship ? 't is no matter whether we have our sermons or our hymns , mediately or immediately , composed and brought forth , provided they be spiritual , and done by the help of the spirit . but to close all , are not david's psalms part of spiritual worship ? and are not the churches exhorted to sing them ? in sect. 8. appendix , pag. 43 , 44 , &c. in answer to what we say , that our psalms and hymns are spiritual , though precomposed , you say , 1. that such forms are not spiritual worship , because singin● in the primitive gospel-times , was from the special gift of the spirit . 2. though ( say you ) the matter of precomposed forms of singing be spiritual , yet the heart must be spiritual too , or grace and melody must be in exercise in performing of them : the grace of joy must be raised in the soul to the heighth of melody , and so break forth ; or to that purpose you speak , pag. 44 , 45. answ . 1. we need no more the special gift in singing , to render our singing spiritual , than those special gifts in preaching to render our sermons spiritual . 2. as to have grace in our hearts , not only in the habit , but also in the exercise in singing , we acknowledg it is necessary to a right performance of it : and so 't is in prayer , preaching , and all other spiritual duties of religion . and let me tell you , we need no greater assistance of the spirit in singing , than in praying or rejoicing , therefore what signifies that which you say pag. 45. viz. the least exercise of true grace in our hearts in prayer , gives essence or being to prayer ; so the least exercise of gracious melodious joy , gives essence to inward singing ? and ( say you ) as we ought not vocally to pray in the publick worship of god in the church , without a sufficient gift of the spirit ; so also we ought not vocally to sing in the church , unless it be by a sufficient gift of the spirit . and seeing we have not such a gift , we are not capable of vocal spiritual singing . 〈…〉 we must be contented , as you intimate in pag. 46. with the essence of it in our spirits only . answ . by this way of arguing you may lay godly christians under temptations about prayer , especially in the church , because they may plead they have not the gift ; whereas the grace of prayer , viz. a broken heart , is that which god chiefly looks at , and so should we too . this makes no more against singing , than it doth against praying . and thus i must argue upon you , if i have not the special gift of singing , i must content my self with the essence of it in my heart , and yet ( as i have shewed ) the essence of it is not in the heart as it is in the voice ; and so since if i have not the special gift of prayer , i must be contented with the essence of prayer , only heart-prayer , and not pray vocally at all . but you intimate , that none ought to sing but such who are in the full assurance of the love of god. but you might as well say , none ought to rejoice in the lord , nor to praise him , but such only , as well as to say what you do here against their singing who want that assurance . but you hint , in pag. 46. as if we must be satisfied with your essence of singing , viz. inward joy in the heart , till we come to the primitive perfection of divine worship , &c. answ . we doubt not , through grace , but we are come to such perfection of divine worship , as to know what gospel-worship is , and also that we ought not to neglect one ordinance more than another ; because we are not arrived to the height of perfection . i am sure the way you would lead poor souls in , is not to bring them forward towards perfection ●in worship , but to keep them back , and hinder them in pressing on to that which some have not yet attained unto . moreover , your folly appears too much in calling our singing , an irregular way of worship , unless you had 〈◊〉 strength of argument to convince your reader what you say is true . may be , 〈◊〉 you had truth on your side , you might have 〈◊〉 like a man : but i am satisfied , all wise men will say , there appears nothing less than argument . in both parts of your book there are many words indeed , but little else as i can see . if what i have said have no more strength of argument and scripture , and good sense in it for singing of psalms , &c. than appears in your book against it , i do intreat my reader to reject what i have said , and 〈◊〉 it as worth nothing ; but if it be otherwise , viz. upright , even words of truth , o then ye saints receiv● this ordinance , and let what i have said by the assistance of god's spirit , be as go●rds , and as nails fastened by the master of assemblies , which are given from one shepherd , prov. 12. 10 , 13. one word more to those texts in paul's epistles , ephes . 5. 19. col. 3. 16. where he enjoins those churches to admonish one another in psalms , hymns , and spiritual songs , &c. can any man suppose 〈◊〉 these words the apostle exhorts ministers to preach , and so sing in preaching , or to admonish one another to pray , and so to sing in prayer ? how absurd would it be to affirm either ? why then , say i , he can mean nothing else but this ordinance of singing , &c. object . but say some , did not the lord's people of old in their captivity , say , how can we sing one of the lord's songs in a strange land ? psal . 137. 4. answ . 1. under that dispensation , the lord's people had a special and peculiar right to temporal blessings ; and when they were deprived of them , and in exile , they might not see they had that cause to sing the praises of god. but our promises and privileges are better ●nd more inward , and spiritual : and therefore under the gospel-days , we find the saints sung in the midst of their greatest sufferings ; for as ou● sufferings do abound in us , so our consolation also aboundeth by christ , 2 cor. 1. 5. 2. i know not but we nevertheless might see cause to refuse , as they did to sing the lord's song , at the taunting and reproachful ●●quests of an insulting enemy ; the lord's people are not to do the lord's work at the devil's instigation . 3. but blessed be god , we are not in exil● , we are delivered like men that dreamed ; our liberty and mercies are great , if we do not sin them away . in the last place , consider how acceptable and well-pleasing to god his praises are in a song ; read psal . 69. 30. i will praise the name of god with a song ; and will magnify him with thanksgiving . vers● 31. this also shall please the lord better than an ox or bullock that hath horns and hoofs . two things you may observe from 〈◊〉 . 1. that to sing god's praises , is acceptable to him . 2. that 't is no ceremonial rite , but in it self a moral duty . sacrifices appertained to the ceremonial law , and though acceptable to god in their nature and design , yet moral duties have always had the preference . he hath shewed thee , o man , what is good , ( i. e. that excells , that which god most delights in ) to do justly , love mercy , &c. mic. 6. 8. and this of praising god in a song , seems from hence to be a duty of the same nature ; 't is not only acceptable , but very acceptable , it pleases god better than shadowy ordinances , or the offering of an ox or bullock . the● few things , brethren , i thought good to add at the close , that you may stick close to this heavenly ordinance , and not be removed by the subtil opposition of any men whatsoever . remember there is no truth of christ but has met with its opposers ; but though we can't as yet agree to sing the praises of god together , yet let us love one another , and let not the practising or non-practising of this duty ( for want of light ) break our communion one with another , nor make a breach in our affections . let us walk as we have attained ; if any be otherwise minded , god may reveal it to them , phil. 3. 15. let us live holy lives ; and not sing god's praises , and soon forget his works ; that so though we can't all sing together on earth , yet may so walk to the praise of his glory , that we may sing his praises together in heaven . finis . some reflections on mr. marlow's undue citations of several learned men ; shewing the genuine and proper signification of the word hymnos . by another hand . the foundation of singing psalms , hymns , and spiritual songs in the publick assembly of the saints , is too firmly laid in scripture , and in the judgment and practice of christians in general , to be shaken by the new notions of some few amongst us , whom i hope the lord in his time will lead into the knowledge of this truth , and make them sensible of their injurous attempts to overthrow and remove it , particularly mr. marlow in his late book and appendix , which are answered in the preceding tract ; and no more is intended in these few pages , but some short remarks on the two first sections of the appendix . in the first whereof he would not have praising god , con●●ed to songs of praise , or vocal and melodious singing . for my part i know not where he will find an antagonist in this point ; for without controversy it will be generally granted , that all creatures , according to their natures and capacities , are obliged to praise their great and bountiful creatour ; and the allowance hereof doth not in the least injure the duty , which he strenuously pleads against . as for his long citation out of the learned dr. owen on heb. 2. 12. to me seems very little for his purpose , for the doctor , after he had made some reflections on the translation of the former part of the verse , saith , in the rest of the words , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. in the midst of the church i will sing praise unto thee : the original heb. psal . 22. 24. is expresly render'd , for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be render'd simply to praise , yet it s most frequent use , when it respects god as its object , is to praise by hymns or psalms , as the apostle here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sibi hymnos canam , i will sing hymnes unto thee ; or , te hymnis celebrabo , i will praise thee with hymns ; which was the principal way of setting forth god's praise under the old testament . here the doctor shews the genuine and proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and although the doctor in his exposition of this place , extends the sense of the word to its utmost latitude , that it might include all ways whereby our blessed mediator was to praise the father : yet certainly he never intende● to exclude that particular way principally pointed at both in the hebrew and greek word , which we find in the evangelical history so directly and expresly accomplished , mat. 26. 30. mark 14. 26. as were also all other things prophesied concerning him ; yet i grant that the prophecy had not its full and compleat accomplishment therein ; for the design of christ in the whole administration of his mediatorial kingdom , is to set forth the praise and glory of his father ; and every member of his mystical body should concur with him in this work , in all the modes wherein it can possibly be performed ; because god is to be served with all our strength and might . moreover , it is evident that the doctor never intended to undermine or overthrow the duty of singing ; for herein he would have opposed his own judgment , which he hath published to the world in the account he gives of the several parts of gospel-worship , where he makes singing one , though he terms it a fond imagination for any to think that god cannot be praised in the church without it ; and i doubt not but that all sober christians agree with the doctor therein . i shall now pass to the second section , and consider some parts of it , which i was desired to take notice of . mr. marlow begins with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which , whatever he pretends concerning the generality of its signification , most properly denotes a song of praise ; and what he cites out of the learned ainsworth on psal . 3. to favour his purpose , will not serve it at all ; for he there intends nothing less than a song of praise , which is fitly composed to be sung , as will appear to any one who considers the whole paragraph without prejudice ; and this import of the word is agreeable to the common sense of learned men , notwithstanding what is cited to the contrary . his first citation is out of constantin's lexicon , whence he tells us that hymenaeus is a nuptial song . and what if it be , it is altogether impertinent in the present enquiry ; for this is a word of another family , and descends from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word well known amongst learned anatomists . and if he consults any of them , he may soon know the full meaning of it , and also the reason why hymenaeus is used for a nuptial song . this word being thus dismist , as foreign to our present purpose ; we may consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which according to constantine , as cited by him , primarily and chiefly signify an hymn or copy of verses , made to praise , and to sing such an hymn or verse . and as for the latter word , he says also , it is used for saying or pronouncing such an hymn ; and the reason may be , because saying or pronouncing is necessarily included in singing : for singing is but a particular mode of saying or pronouncing . and if it was not thus , i might say it is the common fate of all words to be stretched beyond their prime and most proper signification ; and who can help it , seeing that the wit and fancy of men , are such luxuriant things , that will make bold sometimes , not only with words , but persons too . the object of an hymn , and hymning , according to their usage in prophane authors , hath been extended , with the like liberty , both to men and things , though the primary object was their gods. now i shall pass by two or three lines of unintelligible stuff , viz. hymno , etiam kateuphemismon pro conqueror , i. e. hymno ; also kateuphemismon is put for conqueror , to complain , only with this caution to the author , that when he makes his next essay to shew his scholarship in print , he would take better care , lest he meet with a more severe observator . as to what he further saith of the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reproach , to accuse , to complain , & c. ● readily allow ; but then he must take notice that all this was done in verse , composed and ●ung to these ends ; and the use of the word to these ends , doth not at all prejudice its primary signification , which is to praise with songs . and whatever the quick-sighted author thinks he sees in constantine or sympson concerning its signifyng simply to praise , for my part i can see no such thing , either in them or other authors , which i shall now inspect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is render'd by scapula , carmine celebro , ● praise in verse , hymnis decanto , i sing in hymns : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebratio quae fit hymnis ●el carmine , i. e. praising by hymns or verse ; decantatio laudum , a singing of praises , greg. ●az . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is render'd by scap. hymnus , carmen , i. e. hymn or verse , and sometimes ●eculiarly signifies carmen in honorem dei , verse composed for the honour of god. thus we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. a hymn to the praise of apollo . hymnus est cantilena conti●ens laudem dei , i. e. an hymn is a song containing the praise of god. minsh . the same author derives it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which hesych varies by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifies to sing . vid. mart. lex & gl. cyril . isid . lib. 6. 19. now i shall enquire into the usage of this word in the holy scripture , and shall follow his method therein . the first instance which he gives as serviceable to his design is , psal . 78. 63. where he supposes the lxxii translators were not acquainted with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a song of praise , or marriage-song , which is more than he can tell ; for it is very probable they mistook the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he grieved , or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lamented , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did not lament . of this you see more in musc . on the place . but such as took the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have translated the words otherwise , as jun. and trem. non epithalamiocelebratae sunt , i. e. were not honoured with a wedding-song ; and to this sense the words are render'd in six or seven translations more . here the antecedent is put for the consequent , viz. praising or honouring with a nuptial-song , for marriage it self . hence appears the unskilfulness of this author , and his ignorance in imposing upon his reader . next he comes to mr. l. in his critic● sacra , where you will find mr. l. giving this sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it is carnem se● peculiariter in honorem dei , i. e. verse , but peculiarly designed for the honour of god. this is agreeable to what was said before from other authors . and further to confirm this sense of the word , i might here add , zanch. dav●n . beza , &c. then he proceeds to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he renders hymnum cano , i sing an hymn ; this word is used mat. 26. 30. mar● 14. 26. acts 16. 25. heb. 2. 12. and in all these places is rendred by beza ( who was eminently skilled in the greek tongue ) after the same manner , and on mat. 26. 30. he commends erasmus for correcting the vulgar latin , in changing dicto hymno , the 〈◊〉 being said , to cùm ceci●issent hymnum , i. e. when they had sung an hymn . on ver . 20. he gives an account out of joseph●s of the jews manner in eating the passeover , and closing it with an hymn , consisting of psalm 113. and the five immediately following , which the jews call their magnum hallelujah , their great song of praise to god ; and it is the opinion of many learned men , that christ sang this with his disciples , tho grotius thinks that christ made another on that occasion . now as to the three authors mr. m. mentions out of mr. l. who differ in their version of these words , we may justly sppose that by praises , they mean praises in verse , and by saying praises , they mean such a saying as was accompanied with singing , otherwise their rendering may be censured as improper . now mr. m. proceeds to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isa . 25. 1. which is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in the conjugation hiphil , signifies hath praised , or co●fessed ; and , as it is in other words , the sense must be governed by the context ; and so in this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho render'd by arias montanus , i will confess , yet if he doth not mean such a confession as was to be made by singing the song of praise to god , for his manifold benefits bestowed upon his church , his version is not so agreeable to the context , as that of the septuagint , who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will sing praise ; and the like may be said of his version , isa . 12. 4. what is said in the third paragraph , and beginning of the fourth , concerning the rendring those words before mentioned , and some others , is of little importance in clearing the present controversy , seeing it is granted already that god may be praised without singing , tho singing is a principal way of setting forth the praise of god , as dr. owen saith . and certainly that which is the principal way of praising god , ought not to be excluded by christians● neither can we think that these translators had any design to do it , seeing they use such words as include this as well as other ways of praising god. and whereas mr. m. thinks he hath got clear and undeniable evidence for his simple praising god only , he hath got none at all , unless three be not contained in the number four , because one is . solomon saith , the wringing of the nose brings forth blood ; and straining the words of these translators , may bring forth a sense which they never intended . i see no such restrictive terms used by them , which may reasonably be thought to restrain the duty of praising god to the particular mode of this author ; but if they did intend it , i could ( if the bounds of my paper would admit it ) produce six or seven translators who are generally esteemed by learned men very accurate , who have render'd the words for that way of praising god which is pleaded for in the foregoing treatise . the author which mr. m. cites out of marlorate on mat. 26. 30. pretends it is uncertain with what words they praised god ; that is , whether it was with the common passeover-hymn , or some other of christ's own , which might be more sutable to the occasion ; and whether they sang this praise , or spake it simply , the following words of the author not being well render'd by mr. tymme , i shall set down , they are these , graecum verbum laudem quidem , maxime quae deo debetur , includit ; non autem necessario evincit , quòd cecinerint , i. e. the greek word indeed includes praise , chiefly that which is due to god. but undoubtedly it doth evince , that they sang , 1. from the genuine signification of the original word . and , 2. from the current of learned men who go this way . to conclude ; i sincerely desire that the lord would make this friend sensible of the evil and vanity of this attempt , to remove out of the church this part of religious worship , which hath been kept up so many ages , both under the law , and under the gospel . finis . advertisement . there is in the press , and will be published next week , a treatise intituled , spiritual melody , containing some hundred of sacred scripture-hymns , chiefly on metaphorical scriptures , as they lie in a book intituled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a key to open scripture metaphors , ( formerly published by this author , with many others of several occasions ) as they have been sung in divers congregations . composed and now published by b. keach , at the earnest request and desire of several christian friends . printed for j. hancock , and to be sold at his shop in castle-alley , on the west side of the royal exchange in cornhil . there is almost ready for the press , an exposition on all the parables , and express similitudes in the four evangelists . it will be above one hundreed sheets : the proposals whereof , with a specimen , which will contain two sermons , ( an exemplar of the whole work ) will be on the par abolical saying of our saviour in mat. 12. 43. when the unclean spirit is gone out of a man , &c. written by the foresaid author ; and will ( god willing ) be published in a very short time . notes, typically marginal, from the original text notes for div a47407-e3600 * manuscript psalmody . this epistle of pliny is extant in euseb . hist . eccles . lib. 2. c. 17. in ephes . 3. 19. it was not vocal singing , yet here he says , 't is a vocal singing . * this shews other spiritual songs may be sung besides david's psalms in gospel-days ; this was none of those . read pag. 8. of mr. marlow's book . the rector rectified and corrected, or, infant-baptism unlawful being a sober answer to a late pamphlet entituled an argumentative and practical discourse of infant-baptism, published by mr. william burkit, rector of mildin in suffolk : wherein all his arguments for pedo-baptism are refuted and the necessity of immersion, i.e. dipping, is evidenced, and the people falsly called anabaptists are cleared from those unjust reproaches and calumnies cast upon them : together with a reply to the athenian gazette added to their 5th volume about infant-baptism : with some remarks upon mr. john flavel's last book in answer to mr. philip cary / by benjamin keach. keach, benjamin, 1640-1704. 1692 approx. 458 kb of xml-encoded text transcribed from 116 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a47605) transcribed from: (early english books online ; image set 44276) images scanned from microfilm: (early english books, 1641-1700 ; 1361:19) the rector rectified and corrected, or, infant-baptism unlawful being a sober answer to a late pamphlet entituled an argumentative and practical discourse of infant-baptism, published by mr. william burkit, rector of mildin in suffolk : wherein all his arguments for pedo-baptism are refuted and the necessity of immersion, i.e. dipping, is evidenced, and the people falsly called anabaptists are cleared from those unjust reproaches and calumnies cast upon them : together with a reply to the athenian gazette added to their 5th volume about infant-baptism : with some remarks upon mr. john flavel's last book in answer to mr. philip cary / by benjamin keach. keach, benjamin, 1640-1704. [6], 222 p. printed and sold by john harris, london : 1692. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng burkitt, william, 1650-1703. -an argumentative and practical discourse of infant-baptism. infant baptism. 2005-05 tcp assigned for keying and markup 2006-01 spi global keyed and coded from proquest page images 2006-03 john latta sampled and proofread 2006-03 john latta text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion the rector rectified and corrected ; or , infant-baptism unlawful : being a sober answer to a late pamphlet , entituled , an argumentative and practical discourse of infant-baptism ; published by mr. william burkit , rector of mildin in suffolk . wherein all his arguments for pedo-baptism , are refuted , and the necessity of immersion , i.e. dipping , is evidenced ; and the people falsly called anabaptists , are cleared from those unjust reproaches and calumnies cast upon them . together with a reply to the athenian gazette , added to their 5th volume about infant-baptism . with some remarks upon mr. john flavel's last book , in answer to mr. philip cary. by benjamin keach . bernard , serm. 66. in contica . irrident nos quia baptizamus infantes , quòd oramus pro mortuis , quòd sanctorum suffragiae postulamus . london , printed and sold by john harris at the harrow in the poultry ; and at the author's house near horsly-down , southwark , 1692. john tredwell's epistle to mr. william burkit . sir , i am not a little concerned to see how i am necessitated to write this epistle , in vindication of my self from those aspersions you have cast upon me , in your late book , called , an argumentative and practical discourse of infant-baptism ; though not so much for my own reputation , as to clear up to the world matter of fact , and free the truth of christ , ( i mean his despised ordinance ) from that reproach and contempt you have cast upon it . i know i meet with no worse usage from you , than my lord and master , ( and many of his faithful servants ) did meet withal from others . the truth is , all impartial men cannot but wonder when they hear and consider of your undue behaviour towards me ; first , in your strange and unreasonable proceeding when you came in that unexpected and unseemly manne● into our meeting-place , at lavingham . i wrote a friendly letter to you , being grieved to here how you had cast most odious reflections in your pulpit on the people falsly called anabaptists . i thought , according to your letter , you would have come in a christian manner to me in private , and not to have made such an uproar and disturbance in our meeting-place , ( which is entered according to the law in that case provided ) and there to read your notes , and take up an hour or two , and not suffer me to give you a sober reply . sir , what reason have you thus to quarrel with your dissenting brethren , and shew such a spirit of prejudice against us , who have done you no wron● ▪ we are for peace , but ( it seems ) you are for war. what ●eason had you to write against us at this time , and to write with a pen dipt in gall , as if you envy'd our present liberty , and design'd to expose us to the hate and contempt of the people , ( to say no worse ) if you could : what else can any sober person make of your epistle and book in general ? for thus you begin ; since the late general liberty , the anabaptists thinking themselves thereby let loose upon us , have disperst themselves into several counties , endeavouring to draw away our people from us , by perswading them to renounce their first dedication to god in baptism , and to enter into their communion after the way of dipping , &c. sir , our design in our preaching to gospel , we can appeal to god and all the world , is to endeavour to draw men from their sins and ungodly lives , and to believe in christ to the salvation of their souls . they who have attended upon my ministry , can witness what the scope and design of my preaching hath all along been . can any say , that i ever preach'd up that ordinance , which is our present controversy , till you preach'd it down , and cast reproach upon it , and on us for the practice thereof ? not that i am ashamed to own that blessed truth , or did not occasionally mention it ; but i had rather see one sinner converted , than a hundred persons baptized who bring not forth fruits meet for repentance . but you proceed in your epistle and say . one of their teaching-disciples ( meaning my self ) having set up in our neighbourhood for making proselytes , by re-baptizing them i● a nasty horse-pond , into which the filth of the adjacent stable occasionally flows , and out of which his deluded converts come forth with so much filthiness upon them , that they rather resembled creatures arising out of the bottomless-pit , then candidates of holy baptism : and all this before a promiscuous multitude , in the face of the sun. sir , i wonder how you come to publish such a notorious untruth to the world : it seems to me you neither regard your own r●putation , nor keeping of a good conscience towards god : you ought to repent of this your great rashness , in asserting such abominable falshoods . you will find what you have affirme● is contradicted by the testimony of many sober persons ; nor indeed is there any ground for any body to believe wha● you say was true , since you say i did it in the sight of such a promiscuous multitude . had it been such a pond as you say , do you suppose we would have baptized people in it , in the open sight of such a mixt multitude ? but , sir , when did you see any to come out of the bottomless-pit , that you know so well how they look ? you say our delud●d proselytes . are those deluded , whom god hath blessed the preaching of the gospel , to the conversion of their souls , and to convince them of their duty to obey christ's holy ordinance of baptism , according to the apostolical institution ? sir , remember you and i must come to judgment : these are hard words , which you will be convinced of sooner or later . and are not those hard words ( as well as notoriously false ) you speak , as if our baptizing of believing men and women hath a tendency towards the sin of adultery and murder ? the lord give you repentance if it be his will. what you speak as to my preaching for bread , i will leave that to my friend to answer for me . i have got your whole book answered : i sent it to one whom i knew could better do it than my self ; not that i saw any thing in it , but that a man of very mean parts might have done it ; but for some reasons , i thought it would be better for another to answer you at this time , than my self . i hope you will read it , but i fear , not without prejudice . as to my mentioning that text in isai . 43.2 . when thou passest through the water , i will be with thee , &c. i only alluded to it , not thinking it intends baptism , but that it is to be taken metaphorically ; yet 't is true in the case of our obedience to christ in duty , as well as in case of affliction . but i will leave you to him that will judg between us in righteousness . i am unwilling to tell the world of those shameful and obs●ene expressions uttered by you when you came into our meeting-place ; partly , because of modesty , and partly because i would not expose you . i shall forbear , being not willing to trouble my self with you any more , nor with any who are of your spirit ; but if you write again , let it be in love , and not in wrath ; not hard words , but hard arguments ; and you will not offend your abused friend and servant , who wishes well to your soul , john tredwel . preston-place , april 30 , 1692. a certificate under the hands of several sober and impartial persons . whereas mr. burkit of mildin , in the county of suffolk , hath ( in his late book , called , an argumentative and practical discourse of infant-baptism ) very unjustly reproached the people called anabaptists , and particularly mr. john tredwell ( preacher of god's word , ) declaring that he the said tredwell hath lately , at kittle-baston , in the said county of suffolk , baptized several persons in a nasty horse-pond , into which the filth of the adjacent stable occasionally flows , and that the people baptized in the said pond , came forth with much mud and filthiness upon them , &c. we whose names are hereunto subscribed , do solemnly certify and declare to the whole world , that those reports and assertions of the said mr. burkit , are utt●rly and notoriously false : for we taking a strict view of the said pond and stable , find the dung or filth of the said stable , runs the quite contrary way from the pond into the road. moreover , we solemnly certify and declare , that the persons who were baptized in the said pond , came forth without the least speck or spot of dirt or filth upon their clothes , the water being clean . in witness whereof , we have set our hands this 3d day of may , 1692. john tyril , sen . gent. baptists . william brown. not bapt. samuel denny . david sare , jun. thomas cable . thomas game . william steward . william boram . thomas we le . thomas boss .   john noble . the epistle to the reader . christian reader , it grieves and afflicts my very soul to see such strifes , animosities and bitterness of spirit amongst christians , because of that difference there is amongst us in respect of some truths of jesus christ , in a time when we are all threatned by the common enemy . i am afraid it is the fore-runner of a dismal hour which is coming upon us : but indeed , of all who have of late come forth against us , called anabaptists , none have shewed a worser spirit than this mr. burkit , who writes himself rector of mildin in suffolk : and that which troubles me the more , is what i have lately heard ( by a worthy gentleman ) concerning him , i. e. that he is look'd upon as a sober person , and one also well affected to the present government : would all his brethren in that respect were like-minded . but in this attempt of his , i know not what he aims at . should we not all unite together in love and affection , and strive to promote peace and concord , and not tear one another in pieces after this manner ? i am sure this cannot tend to the honour of god which he has done , nor to the service of the church or state : but we have been provoked by him to vindicate our selves , and therefore none who are unprejudiced can blame us . should we suffer our selves to be loaded with reproach and infamy , and not endeavour ( in a just way ) to clear our selves , and that truth of christ we are so well established in , from the certain testimony of the sacred scripture ? and must we be exposed ( for making god's word our only rule herein ) as a corrupt and erronious sort of people , because we affirm from thence , believers only are the true subjects of baptism , and that baptizing is dipping , and not rantising ; especially since ( 't is well known ) in all the articles of religion we are acknowledged to be sound and orthodox , and that by our advers●ries themselves : only this is the out-cry , you deny infant-baptism . the reason of which , reader , thou wilt see if thou dost but weigh well what is said in the ensuing treatise . and now to you my brethren , who own this despised truth of christ , viz. the baptism of believers ; let me give you one caution , i. e. take heed you are not ashamed of christ , or to own his holy appointment , or his servants , because reproached by ill men , or others through undue prejudice ; left christ be ashamed of you , when he comes at the last day in the glory of the father with all his holy angels . reader , there are two things i would desire thee to note ; first , that i have repeated some of my answers to mr. burkit often ; partly because he repeats the same arguments , and partly because i would indeavour to make it clearly to appear , that many , or most of his arguments he brings to prove infants ought to be baptized , do as fully , and as apparently tend to prove infants ought to receive the lord's supper ; therefore i have drawn almost upon every like occasion , the same inferences for that , as he hath for the other ; which i intreat you to consider well of . secondly ; whereas you will find both hebrew , greek , latin , german , dutch , ( as well as english ) made use of ( other more or less , ) in the insuing answer . i would not have you think , i understand all those languages ; but i have had the assi●tance of a learned person , ( tho in that case only ) who is my friend and acquaintance , that so the work might the more fully and effectually be done . i 'll say no more , but leave it to the blessing of god , and thy serious examination ; and remain yours in the lord's service , in the work of the gospel , benjamin keach . from my house near horsly-down , southwark , may 12 , 1692. the rector rectified , and corrected : or , infant-baptism unlawful . chap. i. disproving the arguments for infant-baptism , taken from circumcision . with several arguments proving the covenant of circumcision no gospel-covenant . confuting also the arguments for infant-baptism , from the pretended jewish-baptism . as to you six propositions , i shall begin with the first , and so speak to them in order . proposition i. your first is this , viz. that baptism by water is a sacrament of the new testament , instituted by jesus christ , for the solemn admission of the party baptized into the visible church ; and to be a sign and seal unto them of the covenant of grace . answ . you and i are thus far agreed ; save only i deny that baptism is any where in god's word , called a seal of the covenant of grace ; for if it was , then all persons baptized have all the blessings of the covenant of grace made sure to them . i know no other seal of the covenant of grace , but the holy spirit ; i mean , that seals those covenant-blessings and spiritual priviledges to our souls ; see ephes . 1. 13 , 14. chap. 4.30 . whereas you say , the quakers who disown any baptism in water , were once our proselytes ; is not true of the greatest part of them , tho some few of them might depart from that faith and profession we are of : many others of them ( you cannot be ignorant ) come from you , and some from the presbyterians , &c. nor could our practice of baptizing none but believers , or such who make a profession of faith , midwive their evil and erroneous principles into the world , as must be own'd 〈◊〉 acknowledged by all . there 's more cause to ●ear●tis your practice of ●●●tizing of infants might lead them to disown water-baptism , because they can find no mention of any such practice in the scripture . may not they be mi●●ed to deny any water-baptism at all , since they see such a multitude to assert that to be christ's ordinance , which the scripture is ●holly silent about ? but to proceed ; in pag. 2. you say , the great controversy between you and us , li● in your second proposition , which is this , viz. prop. 2. that not only those who do actually prosess faith in jesus christ , but the infants of such professors , may , and ought to be baptized . answ . reader , observe , that mr. burkitt does grant , that such who do actually profess faith , may , nay ought to be baptized . it appears , he ●wns our practice of baptizing adult person , who actually profess-faith in jesus christ . but he says more , i. e. not only such persons may and ought to be baptized , but the infants of such who profess faith also . and to prove this hold assertion , he lays down this hypoth●tical syllogis● , viz. if the infants of the jews were partakers of ci●cumcision , the infants of christians may and ought to partake of baptism . but the jewish infants were partakers of circ●mcision , therefore christian infants may and ought to partake of baptism . answ . sir , must we believe it is so , because you speak and write it ? you give no proof of your 〈◊〉 proposition , which is utterly denied . might not i state another argument as good as yours , nay , may be better , yet both prove nothing ? i argue thus ; 1. if the jewish infants had right to the possession of the land of canaan , the infants of christi●●s have a right to the possession of the land of canaan . but the former is true ; ergo. and if this were so , let us make another holy war , a●d take possession of it for our children . 2. take a second argument of the like nature with yours , viz. if all the sons of the priests of god under the law , had an undeniable right to the priesthood , and many other external priviledges ; then the sons of the ministers of christ have a right to the ministry under the gospel , and many other external priviledges . but the former is true ; ergo. ob. your logick will do you no good , if you argue no better . i must tell you , that which gave the male infants of the jews a right to circumcision , was not their bare being the infants of the jews , not because their infants we●● in that leg●l cove●ant with their parents , but rather the express and positive command of god to abraham ; for evident it is , no godly mar●● children , before 〈◊〉 days , had any right to be circumcised : and had abraham or the jews circumcised their 〈◊〉 infants without such a commission or command from god , ●hey had no doubt been guilty of will-worship 〈◊〉 and in like m●nner , if god 〈…〉 required christians to 〈…〉 infants , 〈…〉 be no precept nor examp●e 〈…〉 the holy bibl● , it must 〈…〉 worship in them so to 〈◊〉 . but god 〈…〉 or required christians to baptize their infants , there is no 〈◊〉 nor example for any such practice 〈◊〉 all the holy bible : ergo , it is will●worship in them so to do . i shall proceed to your second 〈◊〉 , viz. if baptism suceeds in the room of c●rcu●cision then as the jewish infants were circumcised , so the infants of christians may and ought to be baptized . but baptism succeeds in the room of circumcision ; therefore 〈◊〉 their children were circumcised 〈◊〉 , so may 〈◊〉 be baptized now . answ . 1. i answer , there is no necessity that a gospel ordinance must succeed in the 〈◊〉 of a legal or jewish ordinance ; therefore i deny your m●●●r . what if 〈◊〉 that no ordinance succeeds in the room of circumcision ? were there not many other rites and ordinances under the law , or old testament , besides circumcision ? and yet you cannot find , or once imagine , any gospel-rite or ordinance to come in the room of them respectively , for that then it would follow , there would be as many christian ri●es ▪ precepts and ordinances , as there were jewish rites , precepts and ordinances , which as o●● observes , were more than three hundred . 2. besides , as dr. , taylor observes , if baptism came in the room of circumcision , you 〈◊〉 baptize your children always on the eighth day : and you must not baptize your female infants at all , because none but male infants were then circumcised . 3. and whereas you say , baptism signifies the same things that circumcision did : it is not true , as will appear to all understanding men , if they consider these particulars following , which are so many disparities , viz. ( 1. ) circumcision was a shadow of christ to come : baptism is a sign he is already come , was dead and buried . ( 2. ) circumcision was a sign of the covenant made with abraham and his natural seed : baptism is a sign of the peculiar spiritual priviledges made to saints , as such , and no others . ( 3. ) circumcision was a domestick action , i.e. to be done in the house : baptism an ecclesiastick , belonging to the gospel-church . ( 4. ) circumcision was to be done by the parents in that respect : baptism is to be done only by gospel-ministers . ( 5. ) circumcision was the cutting off the fore-skin of the flesh , which drew blood : baptism is to be done by dipping the whole body into the water without drawing of any blood. ( 6. ) circumcision belonged to male children only : baptism belongs to males and females also . ( 7. ) circumcision was to be done precisely on the eighth day : baptism is not limited to any precise day . ( 8. ) circumcision made a visible impression on the body , which the party might perceive when he came to age of understanding : baptism leaves no impression on the body . ( 9. ) circumcision belonged to abraham's house , to his male infants only , or suc● who were bought with his money , and not the male infants of any other godly men in his days , unless they join themselves to his family . baptism belongs to believers in all nation● . ( 10. ) circumcision bound those who came under that rite , to keep the whole law of moses : baptism signifies we are delivered from that yoke of bondage . ( 11. ) if circumcision signified the same things , and consequently , particularly the sealing the covenant of grace ; then those 〈◊〉 were circumcised , needed not to be baptized , because sealed before with the same seal of that which signified the same thing : but christ and all his apostles , and many others who were circumcised , were nevertheless baptized . ( 12. ) circumcision signified the taking away the sins of the flesh , or the circumcision of the heart : but baptism signifies the death , burial , and resurrection of christ , which circumcision did not . ( 13. ) circumcision was to be a partition-wall betwixt jew and gentile ; but baptism testifieth that jew and gentile , male and female ; barbarian and scythian , bond and fr●e , are all one in christ jesus . therefore there are invers disparities and different significations between circumcision and baptism . ● . and what tho we deny not but that circumcision was then the in●●lating ordinance , and baptism is so now in gospel-times , i. e. an ordinance of initiation ; yet circumcision initiated none into the jewish church , but such who were by the express and positive command of god to be circumcised , who were only male infants , ( for the females were initiated without it ) even so baptism , tho it be an initiating ordinance , yet none are to be initiated thereby , not only those who by the express command of god are required to be baptized ; and they are only such who believe , or make a profession of their faith. sir , precepts that are merely positive , greatly differ ( you know well enough ) from precepts that are purely moral in their own nature . laws that are of meer positive right , wholly depend upon the absolute will and pleasure of the great legislator ; and in all cases and circumstances we must keep to the express words of the institution ; we must venture to do no more nor no less , nor do any thing in any other manner than god hath commanded , as appears in nadab and ab●hu , and vzzah's case ; the first for offering of strange fire , which thing god commanded them not , ( tho god in express words no where forbid them so to do ) were cut off , levit. 10. 1 , 2. when god commanded abraham to circumcise on the eighth day , did he not virtually forbid him to do it on the seventh or ninth day ? therefore this sort of reasoning of yours is meer sophistical , and you do but darken counsel with words without knowl●dg . you say in pag. 4. that god hath no where declared that infants should be excluded . you mean , he has no where forbid in express words the baptizing of infants ; no more , say i , has he forbid hony , wine , oil , salt and spittle to be used in baptism ; the former was used by some of the ancient fathers , and the latter is still in the romish church . where are we forbid to baptize bells , and consecrate water , as the papists do to make it holy water ? also where are infants excluded from the lord's-table ? if therefore any thing may be done in god's worship , which you suppose is not forbid , and bears also some proportion in signification with jewish rites ; all popish rites and ceremonies may be let in at the same door : for the pope , miter , popish vestures , candle and candlesticks , &c. they no doubt will tell you are of like signification with the high-priest under the law , with the priest's vestures , and other ceremonies among the jews . whither will this lead you ? 't is dangerous to be led by such a guide . but to proceed ; we will come to that grand proof of yours for infant baptism in pag. 4. which you intimate will put the matter out of all dispute ; namely , that baptism doth come in the room of circumcision , which is col. 2. 11 , 12. in whom also ye are circumcised , with the circumcision made without hands , by the circumcision of christ ; buried with him in baptism . you say , the design of the apostle here is to take the colossians off from the old sacrament of circumcision . he informs them that there was no reason why they should be fond of it , because they were compleat without it , christ having substituted new circumcision in the room of it , namely , baptism : and accordingly christians may now be said , by baptism , to be spiritually circumcised , as the jews were said to be spiritually baptized . answ . your exposition of this text , there is no ground to admit of ; the apostle speaks of the power or virtue of christ's circumcision . his design is to shew we are compleat in christ without circumcision , or jewish ordinances : and to shew how we are compleat in christ , and have put him on , he mentions faith as well as baptism , or such a faith that should always attend baptism ; and therefore infant-baptism from hence cannot be proved or inferred , nor the least ground for your bold conclusion from hence , viz. that baptism came in the room of circumcision . 1. for first , the apostle 't is true excludes circumcision , but 't is upon another account , viz. by shewing circumcision was a figure of the circumcision of the heart , as rom. 2. 28 , 29. phil. 3.3 . and since they had the thing signified thereby , the rite or sign ceased . and as i have lately replied to some of your brethren in answer to this text , so i must say to you , all that can well be asserted from this scripture , where the apostle brings in baptism , is no more than this , viz. that where baptism is rightly administred upon a proper subject , it represents the spiritual and mystical circumcision of the heart , i. e. that the soul is dead to sin , or hath put off the body of the sins of the flesh by the circumcision of christ ; which may refer to the power of his death in the blessed effects thereof , by the effectual sin-killing operations of the spirit on the heart . and as being dead to sin , we are buried with christ in baptism , both in sign and token of christ's burial , i. e. covered all over in the water , which is a clear symbol of his burial ; also in signification , i. e. that we being dead and buried with christ in baptism , so are to rise with him , by the faith of the operation of god ; and both these are held forth in true baptism . the apostle doth not mention baptism to come in the room of circumcision , but to shew that these believing colossians had through christ by the spirit obtained the antitype thereof , or thing figured out in the circumcision of the flesh ; which baptism did clearly represent . but since this is so strenuously urged by you afresh , tho so often answered , i will be at the trouble to transcribe once more what dr. taylor , late bishop of down , hath said to this argument of yours , and others before you , about circumcision , viz. that baptism is the antitype of it , or that it came in the room thereof . the argument ( saith he ) from circumcision is invalid upon infinite considerations , figures and types prove nothing , unless a command go along with them , or some express to signify such to be their purpose . for the deluge of waters and ark of noah were figures of baptism , saith peter . if therefore the circumstances of the one be drawn to the other , we shall make baptism a prodigy rather than a rite ; the paschal lamb was a figure of the eucharist , which succeeds the other , as baptism doth circumcision : but because there was in the mandu●ation of the paschal lamb ●o prescription of sacramental drink , shall we conclude from hence , the eucharist is to be administered in one kind ? to which let me add , because children , servants , and all in the house * might eat of the passeover , must our children and all in our houses eat of the eucharist , or supper of the lord ? but , saith the doctor , and in this very instance of this argument , suppose a correspondency of the analogy between circumcision and baptism , yet there is no correspondency of identity ; for though it be granted , that both of them did consign the covenant of faith , yet there is nothing in the circumstances of children being circumcised , that so concerns that mystery , but that it might well be given to men of reason , because circumcision left a character in the flesh , which being imprinted upon the infant , did its work to them when they came to age ; and such a character was necessary , because there was no word added to the sign : but baptism imprints nothing that remains on the body ; and if it leaves a character at all , it is upon the soul , to which the word is added , which is as much a part of the sacrament as the sign it self : for both which reasons it is requisite , that the party baptized should be capable of reason , that they may be capable both of the word and of the sacrament , and the impress upon the spirit . since therefore the reason of the parity does wholly fail , there is nothing left to infer a necessity of complying in the circumstance of age , any more than in the other annexes of types . the infant must also precisely be baptized upon the eighth day , and females must not be baptized at all , because not circumcised . but it were more proper , if we would understand it aright , to prosecute the analogy from the type to the antitype , by the way of letter , and spirit , and signification , and as circumcision figures baptism , so also the adjuncts of the circumcised shall signify something spiritual in the adherents of baptism : and therefore as infants were circumcised , so spiritual infants should be baptized , which is spiritual circumcision ; for therefore babes had the ministry of the type , to signify that we must , when we give our names to christ , become children in malice , and then the type is made compleat . thus , as i have formerly said ; the worthy doctor hath given you a full answer to all you have said concerning your arguments for baptism coming in the room of , or being a figure of circumcision . but to proceed . 5. if baptism and circumcision were both in full force together for some time ; then baptism is not the type of , nor came in the room of circumcision . but baptism and circumcision were both in full force together for some time : therefore baptism is no type of , nor came in the room of circumcision . the minor is undeniable . was not baptism in full force from the time that john received it from heaven , and administred it on the people ? and did not christ , by the hands of his disciples , baptize many persons ? nay , more disciples than john ? as it is said , joh. 4.1 , 2. and was not circumcision them in full force too , and so abode till christ took it away by nailing it , with all other jewish rites , to his cross ? and as to the sequel of th● major , that cannot be denied ; for if one thing cannot come in the room and , place of another , till the other is actually and legally removed and took out of the way , which is plain ; then since these two rites had a being together , the major is undeniable . a type can abide no longer than till the antitype is come ; therefore baptism is not the antitype of circumcision , or came not in the room and place thereof ; the antitype of which , or that which came in the room of the circumcision of the flesh , is the circumcision of the heart , not in the flesh ; but in the spirit , whose praise is not of men , but of god. 6. and indeed how one thing that was a figure or shadow should come in the room , or be the antitype of another thing , which is a figure or shadow , no wise man can see reason to believe . and thus your great text , col. 2.11 , 12. is plainly and honestly opened , ●ccording to the scope and main drift of the spirit of god therein , and your great pillar for your scriptureless practice of babes baptism , razed and utterly overthrown . since i wrote this answer to what you have said touching circumcision , i have met with an answer given to the like pretended proof for pedo-baptism , written by a most learned and reverend author : the argument and answer i have been at the pains to transcribe , which tak● as here followeth . the argument runs thus , viz. to them to whom circumcision did agree , to them baptism doth agree : but circumcision did agree to infants , therefore also baptism , &c. the major he endeavours thus to prove , i. e. if the baptism of christ succeeds into the place and room of circumcision , then baptism belongs to them that circumcision belonged to : but the antecedent is true , therefore the consequence . the minor , he says , is proved from col. 2.12 . 't is said , the colossians were circumcised , because baptized . answ . this argument supposeth baptism to succeed in the place of circumcision ; which may be understood many ways . 1. so as that the sense be , that those persons may be baptized , which heretofore , by god's appointment , were to be circumcised . and in this sense the argument must proceed , if it conclude to the purpose : but in this sense it is false , for females were not circumcised , which yet were baptized , as act. 8.12 , 13 , 14. & 16.14 , 15. and believers out of abraham's house , as lot , melchisedec , joh , were not to be circumcised : but believing gentiles are universally to be baptized . 2. it may be so understood as if the rite of baptism then began , when the rite of circumcision did or was to end . but this is not to be said ; for john baptist and christ's disciples baptized , john 4.1 , 2. before circumcision of right ceased . 3. it may be understood , as if baptism did succeed into the place of circumcision , in respect of its signification ; which is true in some things , but not in others . first , both might signify the sanctification of the heart ; and this is 〈◊〉 may be concluded out of that place alledged , col. 2.11 , 12. to which i think meet to add , that if that text be looked into , the apostle speaks not of any circumcision , but of christ , because in him we are compleat , and by whose circumcision we are said to put off the body of the sins of the flesh : nor doth the text say we are circumcised , because we are baptized ; but that we are compleat in christ , because we are circumcised in him , and buried with him in baptism , ( in which ) or in whom ye and also risen together , through the faith of the operation of god that raised him from the dead . in some things baptism doth not succeed into the place of circumcision , in respect of signification . for , 1. circumcision did signify christ to come of isaac according to the flesh , gen. 17.10 , 11. but baptism doth not signify this , but points at his incarnation , death and resurrection . 2. circumcision was a sign , that the israelites were a people separated from all nations , rom. 3.1 . but baptism signifies , that all that believe , whether jews or gentiles , are one in christ , gal. 3.28 . 3. circumcision signified , that moses his law was to be observed , gal. 5.3 . but baptism doth signify , that moses his law is abolished , and the doctrine of christ established . 4. circumcision signified the promise of the land of canaan : but baptism eternal life by christ . and indeed , saith he , if this argument be not warily and restrainedly understood , an egg is laid , out of which manifest judaism may be hatched ; but if it be taken restrainedly , 〈◊〉 no more follows thence , but that baptism and circumcision , in some things , hold forth the same ; which is more plainly said of 〈◊〉 ark , 1 pet. 3.21 . and of the red sea , and cloud , 1 cor. 10.2 . and yet we say not that baptism succeeded into their place , much less do we infer any rite to be instituted in their stead , respecting the same persons ; yea verily , it is to be seriously thought on , 1. that by such arguments drawn from analogies , not conceived by the holy ghost , but drawn out of our wit , a new kind of instituting rites ( to wit , from analogies ) is brought in , besides our lord's precepts , and the apostles examples . 2. this being once said , by a like parity of reason and arguing , it will be lawful to bring into the christian church , under other names and forms , the whole burden of jewish rites ; yea , almost out of what you will , to conclude what you will. for who shall put a bound to mens feigning analogies , when they go beyond the lord's precepts , and the apostles examples ? it is well known , that the divine appointment of tythes to be paid , and many other things in the writings of divines , are asserted by this kind of argument , besides the rule of the lord's precept , and the apostles example . 3. hereby will the opinion of the papists be confirmed ; who affirm , from 1 cor. 10.11 . the sacraments of the jews , to be types of the sacraments of christians ; which is rejected by divines that dispute against bellarmine . 4. this manner of arguing , will countenance the arguments of the papists for an vniversal bishop , because the jews had such ; and justify a linen garment at mass , because there was such among the jews ; and for holy water , purification of women , easter , pentecost , and many more such ceremonies ; for which the papists do in like manner argue , as appears out of durandus's rationals , and other interpreters of rituals among the papists . yea , what hindereth , but we may give children the lord's supper , if we argue this way , since samuel , jesus christ under age , were partakers of the passeover ? and of right , all the males were thrice in the year to appear before the lord , and therefore it is certain they did eat the passeover : and it shall be afterwards shewed , that the place , 1 cor. 11.28 . will not avoid this inconvenience , if the text , mat. 28.19 . may be shifted off , as pedo-baptists use to do . lest any man take this for a light suggestion , i will add , that grave , godly , and learned men , have often warned , that we are to take heed , that we do not rashly frame arguments from analogy ; among others , in their late writings in the english tongue , john paget , in his defence of church-government , part 1. chap. 3. pag. 8 , and elsewhere . john ball , in his reply to the answer of the new-england elders unto the nine positions , posit , 2. p. 14. lastly , it is to be considered , again and again , how by these argumentations , the consciences of men may be freed from the danger of will-worship , and polluting so remarkable an ordinance of christ as baptism is ; especially this care lies on them , who by prayer , sermons , writings , covenants and oaths , do deter christians from humane inventions in god's worship diligently , and it is to be hoped sincerely . thus far that reverend divine , who though i knew not what he had said till after i had wrote as before in answer to you ; yet finding him so fully to strengthen what i have said , i thought good to add his excellent lines . in the close of your 4 th page , you recite an objection brought by us , viz. that there was an express command in so many words for circumcision , but there is no such command for infant-baptism . gen. 17.9 , requires infants to be circumcised ; shew us but such a text in all the new testament , that says , 〈◊〉 infants be baptized . thus you have stated our objection , to which you give a threefold answer . i acknowledg ( say you ) that in the new-testament , though it be not wholly silent , yet it speaks very little touching the case of infant-baptism ; and that for two reasons , 1. because the old-testament speaks so much in their case , therefore the new-testament speaks so little — the old-testament plainly informs us , that children in their infancy were admitted members of the visible church . now what need is there that the same thing be repeated over again in the new-testament ? for it is not the old-testament alone , nor the new-testament alone , but both together , that contain the rule of faith and practice , &c. answ . 1. you speak an untruth , for the new-testament speaks nothing at all touching infant-baptism ; if a man read it over a thousand times , he shall not find one word , or the least hint given of it : therefore the new-testament , contrary to what you boldly affirm , is wholly silent in the case of infant-baptism and church-membership . 't is a shame for a man , who calls himself a minister , to speak falsly , but much more to publish falshoods to the world. in this , mr. rector , you must be corrected . if you fly to your pretended consequences , you shall find , by and by , god assisting , that that refuge will fail you in the case ; for consequences in many cases , drawn naturally from the premises to which they refer , we readily admit of , though not in the case of meer positive precepts . 2. as to your first reason , why the new-testament speaks no more in the case of infants ; which is , as you conceive , because the old-testament speaks so much , that the infant-seed of believers should be owned as covenant servants , as deut. 29.10 , 12. and were admitted members of that visible church . i must tell you , sir , by way of answer , this will do you no good , for the reasons following . 1. because baptism is ( as i have told you already ) a meer positive precept ; and the rite thereof , as well as circumcision , cannot be known but by the express declaration or manifestation of the will and mind 〈◊〉 god in his written word . abraham knew not that it was his duty , he ought to circumcise his children , till god gave him his positive and express command to do it ; and then also it was none but his male children ; and god gave directions to him , when and wherefore he should circumcise them : and therefore there is the same parity of reason , why the great god should give us under the gospel the like positive law for baptizing our children under the gospel ; together with the time when , and the reason wherefore , as he did to them in the case of circumcision , had it been his pleasure we should baptize our children : but since he hath not required any thing of this nature of us under the gospel , his requiring them to circumcise their male children , will not justify us , nor free us in so doing , from palpable will-worship . were there none among the gentiles , think you , in the old-testament-time , that were believers and godly persons ? and if there were such , i ask you , whether they were to circumcise their children , notwithstanding they abode without the gate or pale of the jewish church ? nay , i affirm , that it was not the duty of melchisedec , lot , nor job , ( because not abraham's natural off-spring , nor bought with his money , had they never so many sons ) to circumcise one of them , because they had no command so to do . read gen. 17.8 , 9 , 10 , 11. and you will find the express command of god was to him , and to every male-child of his ; or that was born in his house , or bought with money , ver . 11 , 12. 2. because the church-state of the jews , or that under the old-testament , quite differs from the gospel-church state ; the jewish-church-constitution was national , the whole nation of the jews ; and every individual person that proceeded from abraham's loins , were admitted as members of that church under the law , or in times of the old-testament , and therefore his infant-seed were and might be admitted members thereof . but in the times of the gospel , the church is not national , but congregational , shew us what whole nation or people , none excepted , were by christ's appointmen● constituted as a gospel-church , as the people of israel or jewish nation were , and you will gain a great point . is it not evident , all along in the acts of the apostles , which gives an account of the nature and manner of the gatherings and constitutions of the gospel-churches , that they consisted of none but of such who professed faith and regeneration , and so were either gathered out of the jewish people , or else out of the nations of the gentiles , and consisted of no other but such who were called , or did profess faith in jesus christ ? which if considered , utterly overthrows , not only what you speak here , but all you speak afterwards about children being once in covenant under the law. 3. whereas you say , it is not the old-testament alone , nor the new-testament , but both together , that contains the rule of our faith and practice . i answer , that though in part what you say here is true , yet your trumpet gives an uncertain sound : for in respect of practice , were there not many laws and precepts given to the people of the jews , which no ways in the least concern us , or god's spiritual israel under the gospel ? if you explain your self no better , you may soon subvert the people , and carry them away to judaism with a witness : nay , and instead of baptizing children upon such a childish and erroneous foot of account , make them think they ought to circumcise them , as some of late here in england were deluded to do . therefore we say as to all precepts of the gospel that are meer positive laws , the new-testament is our only rule without the help of the old : christ alone is our law-giver , and him , and not moses , we are only to hear and hearken unto ; though as to matter of faith , the old-testament may be useful 〈◊〉 us in many respects , and also all precepts that are purely moral in their own nature . the old-testament is a rule to us as well as the new , which i might shew in many respects , not only touching the law of the decalogue , but also of prayer , singing god's praises , fasting days , &c. but for you to intimate in the case of circumcision , that the old-testament is a rule of practice , or in respect of jewish church-membership , you strangely betray your ignorance , as will further appear hereafter . for that circumcision was a meer legal or jewish rite , i shall evidently anon fully prove . but so much as to your first reason , your second shall be now examined . 2. so little is said ( say you ) in the new-testament about baptizing infants , because the custom of baptizing them was common , and the practice constant in the jewish church , at and before our saviour's time. whilst circumcision was the covenanting sign , baptism was the purifying ceremony among the jews ; for when any of the gentiles were admitted into the jewish church , both parents and children were first circumcised , and then wash'd , in token of cleansing them from the filth of their heathenism : so that baptism among the jews constantly went along with circumcision till our saviour's time. answ . 1. 't is a sign of a bad cause , when men are forc'd to try their wits after such a ridiculous manner , to make out what they have to prove . pray , was that custom among the jews , of baptizing infants , when any of the gentiles were admitted into the jewish church , commanded of god ? had god given the jews any such law or precept ? or was it not one of their own traditions , who in their own wisdom , without any warrant from their great prophet and law-giver , devised that ceremony , possibly to wash away the filth of heathenism , as your predecessors in like manner , without any command or warrant of jesus christ , devised the baptizing of infants , to wash away the filth of original sin ? doth not our blessed saviour say , that they had made void the commandments of god through their traditions ? i do affirm , it was never given them as a law or precept by the great god , nor do you attempt once to prove any such thing ; for there is not the least shadow of any such thing in all the old-testament ; therefore it was a meer humane tradition . 2. can any wise man , who would do nothing in god's service without a sufficient rule or warrant from the word of god , think this a good argument for infant-baptism ? i must tell you , ( as i have some of your brethren , called , the athenian society ) that a popish tradition is every way as good as a jewish one . you were better plead thus , the romish church , without any warrant from god's word , received infant-baptism as an unwritten apostolical tradition , and in some councils early . quicunque parvulos recentes ab uteris matrum baptizandos esse negat , anathema esto . milev . can. 2. and anathematized or cursed all who should deny that new-born infants were to be baptized ; why do you fly to the fabulous and idle traditions of the jewish rabbins for your childish baptism , since you have the testimony of so many romish doctors , and general councils , who positively affirm you ought to baptize your children ? sure the authority of the latter is as good as the former . 3. but is it so indeed , did our saviour say nothing of infant-baptism ? or , as you hint , leave so little of it in the new testament , because it was the constant custom among the jews to baptize the children of heathens before they admitted them into their church ? what dr. hammond , taylor and lightfoot have said upon that account , is to their shame and reproach , rather than to their honour ; tho i know it was their last refuge , when they saw your scripture-proofs would not prove it to be a truth of christ . o how are we beholden to the jewish talmud , and jewish rabbins for our infant-baptism ! nay , which is worst of all , how is christ beholden to them for that rare invention , that had said so much for it , and made it so common a practice among them , that it saved him the pains to give the least directions about it ? but is not this next to blasphemy ? can any man in his right wits think our lord jesus should confirm a vile tradition and innovation of the jews ? or take his great ordinance and sacrament of baptism from the superstitious , fabulous and erronious custom of their doctors and rabbins ? besides , was baptism to be preached or practised by none but the jewish people ? doth it not belong to the gentiles too ? did not our saviour command his disciples to go into all nations , and make disciples and baptize them ? &c. was it his mind that infants should be baptized , and yet say nothing of it , because it was a common custom and practice among the jews ? but , sir , what must the gentiles do to know this to be their duty ? ( i mean those gentiles who received the christian faith ) viz. that they ought to baptize their children , who did not know nor ever heard of that jewish custom ? or , dare you say , our new testament is not authentick , or sufficient to teach us the whole of gospel-duties and obedience , without the jewish talmud ? you should not ( 't is plain ) only have said the new testament is not , without the old , the rule of our practice ; but also that the new testament and the old , without the jewish talmud , is not sufficient , and then you had done your business at once . are you not ashamed thus to go about to blind and deceive the poor people ? is not the whole mind of jesus christ , even all his laws and precepts , or his whole counsel plainly contained in his blessed word ? but would you have people be wise above what is written , and teach men to reflect upon the care and faithfulness of the blessed jesus , in leaving out of the sacred bible one great truth of god , and leave us to find it out by going to search the jewish traditions ? 4. if it was a custom among the jews , it must be a sacred custom , i mean a custom that god appointed and commanded them to observe , or else a human tradition or vain custom : if it had been a mosaical rite given by god himself to the jews , christ besure abolished it , and nailed it to his cross , with all its fellows , and 't is gone for ever since he hath not given it out a new . take this argument . that custom among the jews that god never commanded , nor is any where given by moses unto them , who was faithful in all his house , was no ordinance of god , but a meer human tradition . but the custom among the jews of baptizing the heathen and their children , who were admitted into their church , was never commanded of god , nor any where given unto them by moses , who was faithful in all his house . ergo , that custom was no ordinance of god , but a meer human tradition . 5. lastly , take what a worthy and learned author of your own communion hath said in confutation of this foolish and absurd argument for pedo-baptism , 't is sir norton knatchbull knight and baronet . the thing , saith he , is uncertain , that it cannot be said of the rabbins , that there were not several among them who differed very much about this matter ; for rabbi eliezar expresly contradicts rabbi joshua , who was the first that i know of who asserted this sort of baptism among the jews ; for rabbi eliezar , who was contemporary with rabbi joshua , if he did not live before him , asserts that a proselyte circumcised , and not baptized , was a true proselyte ; for so we read of the patriarchs abraham , isaac and jacob , that they were circumcised , but not baptized . but rabbi joshua affirms , that he who was baptized , not he that was circumcised , was a true proselyte . to whom shall i give credit , to eliezar , who asserts what the scripture confirms ; or to joshua , who affirms what is no where to be found in scripture ? but the rabbins upheld joshuah's side , and what wonder was it ? for it made for their business ; that is , for the honour of the jewish religion , that the christians should borrow their ceremonies from them . but when i see men of great learning in these times fetching the foundations of truth from the rabbins , i cannot but hesitate a little : for whence was the talmud sent us , they are the words of buxtorf in his synagoga judaica , that we should give credit thereto , that from thence we should believe that the law of moses either can or ought to be understood ? much less the gospel , to which they were profess'd enemies . for the talmud is called a labyrinth of errors , and the foundation of jewish fables ; it was brought to perfection and held for authentick five hundred years after christ : therefore it is unreasonable to rest upon the testimony of it . and that which moves me most , josephus ( to omit all the fathers that lived before the talmud was finished ) who was a jew , and contemporary with rabbi eliezar , who also wrote in particular of the rites , customs and acts of the jews , is altogether silent in this matter . so that it is an argument to me next to a demonstration , that two such eminent persons , both jews , and living at the same time , the one should positively deny , and the other makes mention of baptism among the jews . besides , if baptism in the modern sense were in use among the jews in ancient times , why did the pharisees ask john baptist , why doest thou baptize , if thou art not christ , nor elias , nor that prophet ? do they not plainly intimate that baptism was not in use before , and that it was a received opinion among them , that there should be no baptism till either christ , or elias , or that prophet came ? so far the renowned sir norton knatchbull , in his notes printed at oxford , anno dom. 1677. with the license of the vice-chancellor , a very learned man , and a son of the church of england . sir , what think you now of your jewish custom , of baptizing the heathens and their children who were admitted to their church ? do you think there is not need that infant-baptism should be mentioned in the holy scripture , had it been a truth ? is this uncertain story of the jewish custom sufficient for you to build your faith and practice upon , when the truth of the story , as to matter of fact , may justly be doubted ? but if it was true , it is but a rotten foundation to build one of the great sacraments of christ upon , viz. a vile , profane and human tradition of the jewish rabbins . i have been the larger on this matter , because the men you mention , as dr. hammond , taylor and lightfoot , some people have in such veneration , who were the persons ( you need not doubt ) the learned sir norton confuted ; and also because your brethren the athenian society * , notwithstanding i have lately so fully answered all they have urged upon this account , still insist upon this ridiculous argument , as appears by their 12 numbers to their fifth volume . and what i have now said , may serve for a further answer to them as well as to you ; but if we hear any more of this , we shall further expose you and them than yet we have done . in pag. 6. you seem to answer a question , viz. why our saviour did not particularly name infants when he instituted baptism in the room of circumcision ? your answer is , because there was no occasion for it ; what need , say you , our saviour declare that infants ought to have the seal of the covenant applied to them , when it was never denied them ? it had been highly requisite that our saviour should have particularly named them now : but being all ways included before , if our saviour had intended their exclusion now , he would most certainly have declared it , &c. answ . 1. i answer , you say the seal of the covenant was never denied infants , and therefore what need our saviour particularly name infants when he instituted baptism ? sir , but did not our saviour know there would be just ground for us to deny infant-baptism , since he commanded none in the great commission to be baptized , but such who were made disciples by being first taught ? and he being god as well as man , did know from hence it would be denied , as it has been by some godly christians from the first time it was , as an human device , introduced into god's worship ( as hereafter we shall prove ) : sure this being so , there was all the reason imaginable that he should speak of their baptism in his great commission , had it been his will they should be baptized . 2. and why should the baptizing of believers be so clearly and so often spoken of in the new testament , if a being in the covenant was a sufficient ground to baptize them , without a positive precept , or express command to baptize them ? since they were always from the beginning of the world look'd upon and known beyond doubt to be in covenant : and so you cannot say of infants , ( tho you say the seal was never denied them ) for there is no mention of their being in covenant , as to have any sign or rite assigned them of it till abraham's days ; and that that covenant then , viz. of circumcision , was not a covenant of grace , we shall hereafter , god assisting , clearly prove . therefore , say you what you please , there was more need for our saviour to have infants baptism , and church-membership particularly mentioned , than that of believers , had it been the mind of christ they ought to be baptized and made members of the gospel-church . 3. besides , the dispensation of the gospel requires it , since it differs in nature , rites and priviledges from that of the law , or under the old testament . the church-state of the jews being national , and that of the gospel congregational , had christ only confirmed old covenant-rites and manner of priviledges , membership and initiations , &c. there might be something in what you say ; but evident it is , that the matter and form , rites and priviledges of the gospel-church , according to the constitution , laws and ordinances of christ , quite differ , and are of another sort to those of the law. think not to say within your selves , we have abraham to our father , &c. now the axe is laid to the root of the trees , mat. 3.9 , 10. [ now ] as if he should say , the case is altered ; your being the fleshly seed of abraham would do then , or give you a right to circumcision ; but this will not do now , this will give you no right to gospel-baptism , the dispensation is changed ; actual faith , and fruits meet for repentance , are required of all who have a right to baptism . 4. moreover , 't is evident that christ in bringing in and establishing of the second covenant and gospel-church-state , dissolved , and for ever took away the old covenant , and church-state of the jews , with all their rites , initiating ordinances and priviledges whatsoever . suppose a man should make his will , and bequeath such or such legacies to such and such persons ; and yet afterwards he abrogates that will , and makes another , which is his last will and testament , in which he leaves out the names of those persons , and doth not bequeath those legacies to them ; can they recover those legacies by virtue of the old abrogated will ? the case is the same here ; if infants have right to baptism and visible church-membership , it must be found in christ's gospel , which is his last will and testament , or they have no such right you may be sure , nor ought to be baptized ; he took away the first , that he might establish the second , heb. 10.2 . your second answer to this objection , viz. that infants are no where commanded to be baptized , is this , viz. altho they are not , say you , particularly named , yet are they necessarily included in the commission , mat. 28.19 , 20. infants being a very considerable part of all nations ; surely the universal ( all nations ) does include the individuals , tho our saviour does not particularly name them . to clear this , you make use of a similitude . suppose , say you , the king should grant his royal charter to make this your market-town a corporation , and all the inhabitants of it free-men , would any be so idle as to suppose that this royal grant doth not include your children , because it doth not particularly name them ? is not the son of a free-man a free-man as well as his father ? thus in the sacred charter and royal patent of the covenant of grace , which is sealed by baptism ; all the priviledges and promises of that covenant granted to believers , concern their children as well as themselves , acts 2.38 . the promise is to you and to your children ; the promise of the covenant belongs to you and to yours . the infants then of believers are included together with themselves , tho not particularly named . answ . 1. i reply , that you argue not only sophistically , but also very weakly ; for are not pagans , turks and infidels , with the profane and ungodly men and women , and their children , a very considerable part of all nations ? nay , the far greatest part of all nations ; for christ's flock comparatively is but a little flock : and are these included in the commission , tho not named ? you must say they be , or else confess there is nothing in what you say in the least upon this account . 2. if that universal does include every individual in all nations , all these are included as well as infants of believers . sir , you must be corrected here for your bold and daring abuse of the sacred commission of our blessed lord ; for i appeal to your conscience , or to the consciences of all impartial men , whether , by virtue of the commission , any one person ought to be baptized , but such who is first taught ? 't is not said , go , baptize all nations ; mark , but go ye therefore , teach all nations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , disciple , make disciples in all nations , baptizing them , that is , such who are so taught or made disciples . and this is according to christ's own practice , jesus made and baptized more disciples than john , &c. john 4.1 . first he made them disciples , and then baptized them , and thus runs his commission . therefore since none are expressed , as required in all nations to be baptized , but such as are first taught and discipled ; infants of believers , as well as pagans , and unbelievers and their children , are excluded . as when god commanded the male children to be circumcised , he thereby excluded all female children : or when he commanded abraham to circumcise on the eighth day , he virtually forbad him to circumcise on the seventh or ninth day , as i said before ; or as when he commanded the ark to be carried on the priests shoulders , he forbad them to carry it on a cart ; and for their presumption so to do , it provoked god , and cost vzzah his life : so and in like manner , all that are not expressed , as injoined or required to be baptized by the authority of the commission , are excluded . 3. and as to your simile , there 's nothing in it ; for you should first prove , that the nature of the sacred charter of the church about the royal grant of that spiritual corporation , runs parallel-wise with the king's charter of making a civil corporation : make that appear , and you do your business . but , alas , sir , you beg , and instead of arguing , take that for granted which is utterly denied . 't is not the first birth that brings us into the covenant of grace , but the second ; not generation , but regeneration ; not being born of believers , but by our being born of god : see john 1.12 , 13. to as many as received him , to them gave be power ( gr. priviledg ) to become the sons of god : which were not born of blood , nor of the will of the flesh , nor of the will of man , but of god. if ye be christ's , then are ye abraham 's seed , and heirs according to the promise , gal. 3.29 . the children of the flesh , these are not the children of god , rom. 9.8 . thus the royal charter of the gospel , or spiritual corporation of the covenant and gospel-church-state runs ; i. e. you must be a believer , you must be born again , be a new creature , and so must your children , before you or they either can be free-men and women of this corporation , or be fellow-citizens with the saints and houshold of god , ephes . 2.19 . and indeed the covenant of grace ran thus , as it was made with abraham ; though he was in it , yet all his children were not included , though circumcised . was the royal grant made so , that it included ishmael and esau ? were the promises and priviledges of the covenant of grace belonging to them ? doth not the apostle positively deny it , in rom. 9.7 ? neither because they are the seed of abraham , are they all children ; but in isaac shall thy seed be called : that is , they which are the children of the flesh , these are not the children of god ; but the children of the promise are counted for the seed , ver. 9. 4. if all the priviledges and promises granted to believers , so concern all their children , they must all be saved , for that is the promise and blessed priviledg of all believers ; he that heareth my words , and believeth on him that sent me , hath everlasting life , and shall not come into condemnation , john 5.24 . if this were true doctrine that you teach the deceived and blind world , the priviledges of believers seed were great indeed , and their state happy : but alas 't is no such thing , they are , as born , and as they come into the world from the loins of their parents , in the same woful condition , and alike polluted as the children of unbelievers ; and many of the best of god's people have now-adays , as well as formerly , wicked children ; and many die in sin , and perish eternally , which they could not do , had they the same promises and priviledges their believing parents have ; therefore you teach false doctrine , and ought to be rectified and sharply corrected . 5. if they have the same priviledges their believing parents have , and that by the royal grant and charter of christ given to his church , why do you not , as the ancient erroneous fathers did , give them the eucharist ? i affirm , they have as much right to that sacrament , ( as they have to the sacrament of baptism , as i shall prove in its place ) by your arguing and argument . 6. and lastly , as to that text cited by you , to prove what you say in acts 2.38 . for the promise is to you and to your children , doth not refer to their children quatenus as children , but to such of their children , or off-spring , god by his word and spirit should call , ( as the sequel of the verse clearly shews ) for the promise is to you , and to your children , and to all that are afar off , even to so many ( mark ) as the lord our god shall call . to you jews , and not only to you , but to the gentiles also , which were said to be afar off , as the apostle speaks , ephes . 2.17 . and came and preached peace to you that were afar off . but then 't is with this restriction or limitation , even to so many of you , and your children , and them afar off , which the lord our god shall call : and when children are , by the grace of god effectually called , we deny not but that you may baptize them . in pag. 7. upon the popular objection , as you call it , against infant-baptism , from the silence of the scripture in that case , you argue thus , viz. that which by a just and necessary consequence is deduced from scripture , is as much the mind of christ , as what is contained in the express words of scripture . to confirm this , you bring in the arians , who rejected consequential proofs , &c. and ( say you ) if you of the anabaptist perswasion do the same , know , that if you deny evident and necessary consequences from scripture , then , first , you deny your saviour's way of arguing ; and , secondly , you condemn your own practice , &c. answ . 1. you basely misrepresent those you call anabaptists ; for we do not deny , nor never did , necessary consequences deduced from the scripture , or such consequences which naturally and genuinely follow from those texts they refer to , or are drawn therefrom . though , sir , i must tell you , consequences that are genuine , or are naturally deduced from the scripture , to prove and demonstrate matter of faith , ( as in the case of the resurrection , or about the deity of the son of god , or any thing of like nature , are one thing ) and consequences brought to prove a positive law or institutions , are another thing . pray , did god by moses give forth any law , or positive rite or precept so darkly , that it could not be proved but by consequences ? for that is the case here between you and us . moses delivered every law , statute and ordinanance so plainly to the people of israel , that he that ran might read it . and shall any man think that our blessed saviour , who declared all things plainly from his father , and was faithful as a son over his own house , would leave any positive law or precept of the gospel so dark , that there is no way to understand it but by consequences ? 2. but secondly , our main objection lies against your pretended consequences ; for we positively deny that any of your inferences or consequences which you bring to prove infant-baptism , do naturally follow from the scripture-texts , to which you refer , or from whence you draw them : and blame us not , since your own brethren ( such too as dr. hammond , dr. taylor bishop of down , &c. ) do affirm , that those scriptures from whence ▪ you draw your consequences for this practice , are not naturally drawn therefrom , but are very uncertain and doubtful : if you know not this , it will appear you have read but little of them . 3. as touching prayer , that is a branch of natural religion , or a moral duty , and therefore quite different from this the controversy is about ; yet that it is positively enjoined and commanded in the gospel also , we deny not ; pray always , pray without ceasing , and for every thing give thanks . what can be more plain ? besides , we sin not if we pray thrice a day , or seven times a day ; therefore prayer is unadvisedly and improperly mentioned by you upon this account . 4. as touching womens receiving the lord's-supper , that is proved more than by consequences : let a man examine himself , i. e. man or woman , for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek , and adam in the hebrew signify . there is one mediator between god and man. is not the woman comprehended as clearly as the man ? are not male and female all one in christ jesus ? gal. 3.28 . and , as we have lately told your caviling brethren the athenian society , did you never read of the figure sylepsis or conceptio , that comprehends the less worthy under the more worthy , indignioris sub digniore ? as for example , quid tu & soror facitis ; ego & mater miseri perimus ; tu & uxor qui adfuistis testes estete ; and is no less true in divinity : see that full text , 1 cor. 6.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they two shall be one flesh . mary the mother of jesus , and the other good women who were christ's disciples , were of the number of the hundred and twenty disciples who brake bread with the three thousand that were added to them , acts 2. 't is said acts 8.12 . they were baptized both men and women . now such a consequence as this we deny not , viz. women were disciples , women were baptized , and therefore broke bread : for all who were true disciples of christ and baptized , had an undoubted right to the lord's-supper . bring us such grounds and consequences for your infant-baptism and church-membership , and we will contend with you no more . but to satisfy the reader more fully as to this , i desire him to see mr. danvers answer to mr. blindman . 5. as to the first day of the week , being the day appointed for christians to observe under the gospel in the worship and service of god , we have proof enough without consequences . sir , we always affirm an apostolical practice , or a gospel-precedent , is of like nature and of equal authority with a gospel precept . do we not read , acts 2.1 , 2. that when the day of pentecost was fully come , the disciples were all gathered together with one accord in one place ; which was the first day of the week ? and was not this their assembling on that day , as the day of the christian sabbath , ratified and confirmed from heaven , by that wonderful effusion of the holy ghost , or extraordinary gifts of the spirit ? and is it not said , acts 20.7 . the church came together on the first day of the week to break bread ? and doth not the apostle exhort the church at corinth , 1 cor. 16.1 , 2. upon the first day of the week to make collections , or to gather and lay in store for the poor , as he had given orders to the churches of galatia ? this they could not do , if they met not on that day . and what tho we cannot prove without consequences , that he who was the lord of the sabbath did change the day , &c seeing we have such plain and express examples or precedents for the observation of the first day of week , and none but that in the times of the gospel ? therefore now we say , 6. could you give us but one example , one precedent in all the new testament , that any one infant was baptized , we would give up the cause : but as you can give us none , so you cannot give us any consequences , that without the abuse of the scripture naturally flow from the texts to which you refer ; therefore all this stir in mentioning these particular cases , are remote to your business , and prove nothing , they being not like parallel cases to yours . but to come to your argument for infant-baptism , which you would have to run parallel with that , for womens receiving the lord's-supper : i will repeat them both , and then reply to the last . all christ's disciples ought to partake of his supper : women are disciples , therefore to partake of his supper . you proceed ; all christ's disciples ought to be baptized ; but some children are his disciples , therefore to be baptized . 1. i deny your minor ; you say some children are disciples , the scripture you bring to prove it , is acts 15.1 , 8 , 10. answ . that scripture proves no such thing : the yoke that was laid on the neck of those disciples were men , or adult persons , or gentile saints ; they were such disciples those false brethten would have laid the yoke of circumcision upon . 2. a disciple is one taught or instructed , as the genuine and proper signification of that word holds forth ; but infants have no understanding , and therefore are not able to be made disciples by teaching . your second proof , is their parents dedication of them to christ . i answer ; parents have no warrant from god's word to dedicate their children to christ by baptism , nor doth that dedication infuse any divine habits into them , or the least light , knowledg , or understanding ; therefore that dedication cannot render them to be disciples . your third proof is christ's gracious acceptation of them at their hands . answ . i answer , christ only laid his hands upon some children who were brought to him , and blessed them ; but this doth not prove they are disciples , or that he baptized any infant . but more of this hereafter . i proceed to your second grand argument , pag. 8. chap. ii. wherein the grand argument for infant-baptism taken from the covenant made with abraham , is fully confuted . proving the covenant of circumcision was not a covenant of grace , wherein both mr. burkit and the athenian society are clearly answered . the legal covenant and fleshly seed being under the gospel both cast out , the plea for pedo-baptism from the old covenant-right is vanquished . i come now to examine your second grand argument for the baptism of infants , which you in pag. 8. laid down thus , viz. if the infants of believing christians under the gospel are in covenant with god , as the jewish infants under the law were ; then the seal of the covenant , which is baptism , may and ought to be administred to them . but the infants of believers under the gospel are in covenant with god , as well as the jewish infants under the law were . therefore baptism , the seal of the covenant , ought to be applied to these , as circumcision was to them . answ . tho this syllogism is not perfect in form , yet i will pass by that oversight of yours , and consider it in each part , and finding it sophistical , must deny the whole argument . 1. for first , as to your major , if the infants of christians were in covenant with god , as the jewish infants were , yet baptism cannot belong to them , unless god hath commanded them to be baptized , and made it also a seal of the same covenant : for as much as baptism , ( as i have told you before once or twice already ) is a meer positive law or institution , 't is not man , but god himself must make it their duty to be baptized , and a seal of the covenant , if it were so indeed : but god hath neither enjoyned them , or made it their duty to be baptized , nor appointed it to be a seal of the covenant of grace to them ; ergo. also you mistake , in calling circumcision a seal of the covenant made with abraham ; for 't is only called the seal of the righteousness of the faith he had , ( that is abraham ) and which he had , being yet uncircumcised . 't is not called a seal of the covenant , but of faith , and that too of abraham's faith only , because none before they were circumcised had such a faith but himself only . nor can you prove christ's true baptism is a seal of the covenant of grace under the gospel , the holy spirit is the only seal of the covenant of grace mentioned in the scripture , ephes . 1.13 , 14. chap. 4.30 . if therefore i should grant , that the infants of believers under the gospel , as such , were in covenant with god , which i must deny , yet it would not follow in the least that they ought to be baptized , from that ground : for , were not , think you , all the children of the godly before abraham's time , or before he received that express command to circumcise them in your sense , in covenant with god ? if you do not say this , why do you affirm , that the children of believers were always , or ever in covenant as well as their parents ? but if it were so , do you think it was their duty to circumcise them ? if you should say , no , because they did not know to circumcise them was the will of god. but you might say more , viz. it was not the will of god they should do it ; 't is god's command only , and not their being in covenant , made it their duty to circumcise their children : and had god given us such a command , or any authority to baptize our children , we ought and would baptize them ; but must not , dare not , without such positive command or authority . 2. we utterly also deny your minor , and say that the infants of believers ( as such ) under the gospel , are not in covenant with god. we will therefore examine your grounds to prove that which you affirm upon this account , pag. 8 , 9. and thus you argue , viz. they who by circumcision were once solemnly taken into covenant with god , and never since were solemnly cast out , do undoubtedly continue in a covenant-state . but infants under the law were solemnly by god's appointment taken into covenant with himself , and were never since by any command of god cast out ; therefore they do still continue in covenant . answ . 1. i answer first of all , that your argument is not true in form ; is circumcision in your minor ? sir , if you are a logician , speak like one ; your minor should run thus , viz. but infants were once by circumcision , solemnly by god's appointment , taken into covenant , &c. but i 'll pass by that , and must tell you your argument in another respect is lame also ; you do not tell us what covenant 't is you here intend ; ought you not to have added , they who were once solemnly taken into the covenant of grace by circumcision , &c. but infants were once solemnly taken into the covenant of grace by circumcision ? if you do not affirm that , you say nothing that concerns our controversy . if the covenant of circumcision was not the covenant of grace , you will and must give up your cause : and if you say that , you ought to have put it into your syllogism . 3. there is yet another fault in your argument . if you would include the controversy , ought you not to have said , all they who ? &c. can your conclusion be good , when your propositions are bad and defective ? but to the business ; if you say infants , as such , were solemnly taken into the convenant of grace by circumcision ; then i deny your minor : infants , as such , were never by circumcision , nor any other ways under the law , taken into the covenant of grace . moreover , i affirm , that tho they were once solemnly taken into covenant with god by circumcision , yet that covenant , and that covenant seed , viz. the natural seed of abraham , are both solemnly cast out ; and this i shall , god assisting , prove , and afterwards take off all those pretended absurdities you in the 9 th and 10 th pages of your book mention , and give a full answer to your reasons and arguments you bring to prove the covenant of circumcision was a covenant of grace . 1. and now to proceed , to raze and quite overthrow this main foundation and pillar of pedo-baptism ; i shall argue as mr. tombs hath done , whose arguments could never be yet answered . we are first of all to consider , whether the gospel-covenant , and the covenant of circumcision made with abraham be the same . secondly , inquire what seed of abraham it is , of which 't is said , i will be a god to thee , and to thy seed , gen. 17.7 . thirdly , whether there be the same reason of circumcision and of baptism in signifying the gospel-covenant . fourthly , whether there is the same parity of reason for the one , as for the other . first , the covenant made with abraham we affirm is not a pure gospel-covenant , but a mix'd covenant , partly made with his natural or fleshly seed , and partly made with him and his spiritual seed ; and therefore we thus argue . arg. 1. if the covenant takes its denomination from the promises , and the promises are mix'd , some evangelical , belonging to those to whom the gospel belongeth ; some domestick , or civil promises , specially and absolutely respectin● the house and natural seed of abraham , and policy of israel ; then 't is a mix'd covenant . but the covenant takes its denomination from the promises , and the promises are mix'd , some evangelical , belonging to those to whom the gospel belongeth ; some domestick , or civil promises , specially and absolutely respecting the house and natural seed of abraham , and policy of israel . ergo , 't is a mix'd covenant . to make this clear , 't is evident that that promise was evangelical , belonging to those the gospel belongeth to , gen. 17.5 . i have made thee a father of many nations : and so is that gen. 15.5 . so shall thy seed be . in which it is promised , that there shall be of the nations many , or a great number , that shall be abraham's spiritual children by believing , rom. 4.17 , 18. also it was evangelical , which we find in gen. 12.3 . and in thy seed shall all the kindreds of the earth be blessed . these , 't is evident , respect all gospel-believers , who are the spiritual seed of abraham ; see gal. 3.8 . and the scripture foreseeing that god would justify the heathen through faith , preached the gospel unto abraham , saying , in thee shall all the nations of the earth be blessed . and more directly to christ , who is the seed of abraham , as gal. 3.16 . now to abraham and his seed were the promises made . he saith not , and to seeds , as of many , but as of one , and to thy seed , which is christ ; that is , to christ as the head and surety of the covenant of grace , and so primarily and directly to him , and then in him to all who are his ; according to that in gal. 3.29 . and if ye be christ's , then are you abraham 's seed , and heirs according to the promise . see also acts 3.25 . 2. moreover , that the domestick and civil promises were many , is plain : as , 1. of multiplying the seed of abraham . 2. the birth of isaac . 3. of the continuation of the covenant with isaac . 4. of the coming of christ out of isaac . 5. the bondage of the israelites in egypt , and their deliverance out from thence , and of their possessing the land of canaan ; gen. 15.18 . gen. 17.8 . and i will give unto thee , and to thy seed after thee , the land wherein thou art a stranger , all the land of canaan for an everlasting possession ; and i will be their god. so gen. 15.18 . in that same day god made a covenant with abram , saying , vnto thy seed have i given this land , from the river of egypt , unto the great river euphrates . can you be so ignorant as to affirm this covenant and contract made with abraham , was made with the natural seed of believing gentiles ? nay , or that it was made to abraham's spiritual seed ? compare these scriptures with acts 7.4 , 5 , 6 , 7 , 8. and thus it appears , the covenant made with abraham , is a mixt covenant , or a two-fold covenant , one made with ●●s natural seed , the other with his spiritual seed : and this is fully signified by sarah and hagar , the free-woman and the bond-woman ; and their sons , isaac and ishmael , gal. 4.22 . secondly , the seed of abraham i● many ways so called . 1. christ is called the seed of abraham , as i said before , gal. 3.16 . by way of eminency , as he is the head and surety of the gospel-covenant . 2. all the elect , rom. 9.7 . all believers , rom. 4.11 , 12 , 16 , 17 , 18. gal. 3.29 . if ye be in christ , then are ye abraham 's seed , and heirs according to the promise . 3. there was a natural seed of abraham , to whom the inheritance did accrue , this was isaac , gen. 21.22 . 4. we read of another natural seed of abraham , to whom the inheritance , it is positively said , did not belong , as ishmael and the sons of keturah , gen. 15.5 . but now can the infant-seed of believers , as such , be said to be the seed of abraham in any of these four respects ? add , if you can , a fifth . 1. as the promise refers to christ , ( so they cannot be included ) who is abraham's seed in a special manner , to whom god promised he would be a god to , and impart all blessings of the covenant unto , according to that glorious compact or covenant of redemption made between him and the father before the world began , upon the account of his blessed undertakings , as our mediator and surety , that so he might impart all those purchased blessings and priviledges to all who believe in him , or where given to him by the father . 2. as ●●e promise refers to the elect seed , or such who have the faith of abraham , and walk in his steps , it cannot include the infant-seed of believing gentiles as such . 3. as the promise refers to isaac , who was abraham's own natural son according to the flesh , as well as according to the promise , they are not the seed of abraham . 4. as ishmael and the sons of keturah were the seed of abraham , so the infant-seed of believing gentiles , are not the seed of abraham . if you can add a fifth sort of abraham's seed ( i mean , such who are so called ) from the scripture , pray do when you write again . and from hence i thus argue ; if the children of believing gentiles , as such , are not the natural seed , nor the spiritual seed of abraham , then they can have no right to baptism or church-membership , by virtue of any covenant-transaction god made with abraham . but the children of believing gentiles , as such , are not the natural nor spiritual seed of abraham : ergo , they can have no right to baptism , nor church-membership , by virtue of any covenant-transaction god made with abraham . your brethren , called the athenian society , in p. 2. of their athenian gazette , affirm , the children of believers are the spiritual seed of abraham , till they by actual sin , unrepented of , are otherwise . 1. to which i answer , then some of the true spiritual seed of abraham may perish eternally , and the promise is not sure to all his spiritual seed ; which is directly contrary to what st. paul affirms in rom. 4.16 . therefore it is of faith , that it might be by grace ; to the end the promise might be sure to all the seed ; not to that only which is of the law , but to that also which is of the faith of abraham , who is the father of us all . from whence i argue : all they that are in that gospel-covenant which god made with abraham , or who are his true spiritual seed , have the promise of everlasting life made sure to them . but all the infant-seed of believers , as such , have not the promise of everlasting life made sure to them : ergo , the infant-seed of believers , as such , are not in that gospel-covenant god made with abraham , nor his true spiritual seed . take another ; if all the true spiritual-seed of abraham have the faith of abraham , and walk in the steps of abraham , even that faith abraham had before he was circumcised ; then the infant-seed of believers , as such , are not the spiritual seed of abraham . but the true spiritual seed of abraham have the faith of abraham , and walk in the steps of abraham , even that faith abraham had before he was circumcised : ergo , the infant-seed of believers , as such , are not the true spiritual seed of abraham . as to the major , see rom. 4.11 , 12. the minor cannot be denied ; no man in his right wits will affirm , the infants of believers , as such , have the faith abraham had before he was yet circumcised , nor do many of them ; nor can they walk in the steps of abraham , having not his faith. if any object and say , if infants of believers are not included in that covenant made with abraham , how can any of them , who died in infancy , be saved ? i answer ; 1. cannot god save dying infants , unless they were included in that covenant made with abraham ? how then could the dying infants of the godly , who lived before that covenant was made with abraham , be saved ? god has a thousand ways , through christ's undertakings , to save dying infants , as dr. taylor notes , which we know not of : secret things belong to god , and revealed things to us . 2. were they in any sense included in that covenant made with abraham , though not accounted counted for his natural or spiritual seed , yet it would not follow from thence that they ought to be baptized , because the females , who were truly abraham's natural seed , and some of them might be his spiritual seed too , yet were not circumcised , no more than the male children of the godly were before abraham's time. and , 3. were they in covenant , as they are the natural-seed of believers ? then baptism however does not bring them into the covenant : and if so , their state is good , whether baptized or no. and if baptism brings them into the covenant of grace , then they have not right thereto , because they are in the covenant : and if baptism brings them into the covenant of grace , and makes the covenant sure to them , then it would follow , that 't is in the power of men , either to bring their children into the covenant of grace , or keep them out ; and that it is in effect to say , parents have power to save or destroy their children : and how absurd that is , i will leave to all impartial men to judg . i shall , in the next place , prove , that the covenant of circumcision was not a covenant of grace , or faith , and therefore doth not concern the infant-seed of believing gentiles . 1. i argue thus : that covenant that was made to separate the natural seed of abraham from all other nations of the world , and made sure unto them the earthly promise of the possession of the land of canaan , could not be a covenant of grace , which concerns the infant-seed of believers under the gospel . but the covenant of circumcision was made to separate the natural seed of abraham from all other nations of the world , and made sure unto them the earthly promise of the possession of the land of canaan . ergo , the covenant of circumcision could not be a covenant of grace , which concerns the infants of believers under the gospel . the major cannot be denied , because the gospel , or second covenant , is established upon no such earthly promises as the covenant of circumcision was , not that we should have an earthly kingdom , or possess the land of canaan , but it is established on better promises than these , as heb. 8.6 . also if that covenant concerned us , or our children , who are gentiles , then the gentiles had equal right to that earthly inheritance ; and then were not the natural seed of abraham separated from all other people upon the account of that earthly blessing as their possession only . as to the minor , see gen. 17. i will establish my covenant between me and thee , v. 7 . and i will give unto thee , and to thy seed after thee , the land wherein thou art a stranger , all the land of canaan , for an everlasting possession ; and i will be their god , v. 8. this is my covenant which ye shall keep between me and you , and thy seed after thee ; every man-child among you shall be cirumcised , v. 10. 1. there were some who were circumcised , to whom the promise of the gospel-covenant god made with abraham did not belong , as ishmael , esau , &c. god expresly said that his covenant , ( i. e. the covenant of grace ) was not established with ishmael , but with isaac , and yet the covenant of circumcision belonged to ishmael as well as to isaac . see gen. 17.20 , 21. as for ishmael , i have heard thee , behold , i have blessed him , &c. but my covenant will i establish with isaac , whom sarah shall bear unto thee . compare this with rom. 9.7 , 8 , 9. not because they are the seed of abraham , are they all children ; that is , children of the covenant of grace , or the children of god ; but the children of the promise are counted for thy seed ; see gal. 4.29 , 30. nay , all that were in abraham's house , whether born there or strangers , or such who were bought with his money , were circumcised ; but will you say , all these were in that gospel-covenant god made with him ? moreover , there were other persons in abraham's house , who , no doubt , might some of them be in the covenant of grace , and had the promises belonging to them , who were nevertheless not circumcised , namely , the females ; also male infants dying before the eighth day coming from abraham . moreover , other godly men who were not of abraham's family , yet lived in his time , as melchisedec , lot , job , &c. none of these had right to be circumcised . but if any object and say , the females were circumcised in the males ; i answer with mr. tombs , it is without proof ; and by like perhaps greater reason it may be said , that the children of believers are baptized in the persons of their parents , and therefore are not to be baptized in their own persons . also 't is apparent that the jews comprehended in that covenant made with abraham , and circumcised accordingly , were nevertheless not admitted to baptism upon that foot of account ; which had the covenant of circumcision been a gospel-covenant , i. e. of the same nature , i see no reason why john baptist should deny their argument , i. e. we are abraham's seed , &c. hence it plainly appears , that the right evangelical promises were not the adequate reason of circumcision : but as i have before said , the precept , or express command of god to abraham . and from hence i shall infer this third argument . that covenant that was made with , or did belong unto the fleshly seed of abraham , and ungodly ones as well as the godly , was not a covenant of grace , or gospel-covenant . but the covenant of circumcision was made with , or did belong to the fleshly seed of abraham , as ishmael , esau , and all the lineal seed of abraham , who were ungodly , as well as to the godly . ergo , the covenant of circumcision was not a covenant of grace , or gospel-covenant . if all who are in the covenant of grace , or gospel-covenant , do know the lord from the greatest to the least of them ; then the covenant of circumcision could not be the covenant of grace , or gospel-covenant . but all who are in the covenant of grace , or gospel-covenant , do know the lord from the greatest to the least of them . ergo , the covenant of circumcision was not the covenant of grace . this argument is fully proved by that in jer. 31.32 , 33 , 34. speaking of the new covenant which god would make with the house of israel , which should not be according to the old , he goes on and tells us what god would do in that covenant-day ; that he would put his law into their inward parts , and write it in their hearts . and they shall teach no more every man his neighbour , and every man his brother , saying , know the lord ; for they shall all know-me , from the least ▪ of them unto the greatest of them , saith the lord , &c. and indeed in this very respect the gospel-covenant is not according to the old , as the lord said it should not be , as well as in divers other cases ; for many of those who were in the old covenant ( to which circumcision did appertain ) were infants , tho all of them were not taken in by circumcision : for female infants were received into that old covenant without it . now these children who were taken into that covenant , did not know the lord. infants having no understanding , know not their right hand from their left , it is therefore impossible they should know the lord ; and therefore also there was a necessity after they were in that covenant , that they should be taught to know the lord : first , that god is , and what a god he is , and so to know him , as to fear him and serve him in sincerity . but in the gospel-covenant god promised it should be otherwise ; all who were received into that covenant , should be adult persons , or such who did know the lord , which plainly implies no ignorant infant should be taken into that covenant , and be a member of that church-state ; for if so , then it would follow , such would have the like need to be taught to know the lord , as they had in the old covenant church-state . and remakable it is , that this text doth clearly intimate , that all who should be taken into the gospel-covenant , or gospel-church , should be discipled or taught , first to know god : for to be taught or discipled , is all one and the same thing , which agrees with christ's great commission , matth. 28.19 , 20. where he gave directions who , or what kind of persons they were to be , that he would have his apostles receive into his gospel-church : and that they should be all of them first taught or made disciples , and as such be baptized , is clearly declared . now that this text in jer. 31. refers to the gospel-covenant , is evident ; see heb. 8.7 , 8 , 9 , 10. that covenant that was a part or branch of the old covenant , or covenant of works , was not a covenant of grace , or gospel-covenant . but the covenant of circumcision was a part or branch of the old covenant , or covenant of works . ergo , the covenant of circumcision was not a covenant of grace , or gospel-covenant . the major cannot be denied . the minor is easily proved . that which bound or obliged all those who were under it , or did it , to keep the whole law , and was also abrogated ▪ or taken away by christ , with all the other rites and shadows of the old covenant , was a part or branch of the said old covenant . but circumcision bound or obliged all who were circumcised to keep the whole law , and also the same rite of circumcision was abrogated , with all other rites and shadows of the old covenant by christ , ergo , circumcision was a part or branch of the old covenant . see gal. 5 ▪ 〈◊〉 testify to every man that is circumcised , that he is a debtor to keep the whole law. that covenant which was in its nature and quality as much a covenant of works as the covenant made with adam , or the sinai-covenant , was not a covenant of grace , or gospel-covenant , whereof christ is the mediator . but the covenant of circumcision was in its nature and quality as much a covenant of works as that covenant made with adam , or the sinai-covenant , ergo , the covenant of circumcision wa● not a covenant of grace , or gospel-covenant , read reverend mr. philip cary's desence and proof of the substance of this argument , in his just reply to mr. john flavel , p. 59 , 60. thus he says ( and doubeless speaks the truth ) viz. that adam's covenant was a covenant of works , cannot rationally be denied ; for as much as life was implicitly promised unto him upon his obedience , and death was explicitly threatn'd in case of his disobedience ; upon these terms he was to stand or fall . and that the sinai-covenant was of the same nature , he hath in the said treatise clearly proved , both of them requiring perfect obedience , and neither of them admitting of faith in a redeemer ; the sinai-covenant commanded perfect obedience , under the pain of a curse ; cursed is every one that continueth not in all things that is written in the book of the law to do them , gal. 3. 10. it accepted ( as he shews ) of no short endeavours , nor gave any strength , and is called a ministration of death and of condemnation , 2 cor. 3. and moreover , 't is called in express terms , the old covenant which god made with the children of israel when he brought them up out of the land of egypt , heb. 8.9 . also the new covenant is said to be directly contrary unto it , or not according to it , but opposed thereto , and that there was no righteousness by it , nor life : for , as the apostle shews , if there had , christ is dead in vain ; and besides , the apostle says 't is done away . now all these things being considered , mr. flavel , 't is evident , doth but beat the air , and darken counsel ; and all that he hath said in his last book in answer to that worthy gentleman mr. cary , deserves no further answer . now , saith he , that the covenant of circumcision is of the same stamp , is evident ; for tho god promised to be a god to abraham and to his seed , gen. 17. 7 , 8. as he did also in the sinai-covenant to the same people in the wilderness ; yet still it was upon condition of obedience , with an answerable threatning in case of disobedince , ver . 9 , 10. thou shalt keep my covenant therefore , thou , and thy seed after thee in their generations . this is my covenant which ye shall keep between me and you , and thy seed after thee ; every man-child shall be circumcised . and , ver . 14. the uncircumcised male-child , whose flesh of his sore-skin is not circumcised , that soul shall be cut off from his people ; he hath broken my covenant . the same terms , saith he , with the former . besides , 't is evident that circumcision indi●pensibly obliged all that were under it , to a perfect universal obedience to the whole revealed will of god , as i hinted before , gal. 5.3 . and as the terms were the same , so were the promises ; that which was the great promise of the covenant of circumcision , was the land of canaan , and god to be their god , in fulfilling that earthly promise to abraham's natural seed , upon the condition of the keeping that covenant on their parts . that which mr. flavel hath said in his last reply , ( in his book called , a succinct and seasonable discourse ) to mr. cary , is mainly to prove that there is but one covenant of works , pag. 217 , 218 , &c. to which i answer , by way of concession , yet must say , that covenant had several ministrations and additions , as had also the covenant of grace ; because the covenant of works was made with adam , by which he stood in the time of his innocency , justified and accepted by virtue thereof . could not god give forth a second ministration or transcript of his righteous and holy law ; though not to justification , yet to aggravate his sin , and so to his just condemnation ▪ and doth not st. paul assert the same thing , rom. 3.19 , 20. compared with rom. 7.13 . that sin by the commandment ( or law ) might become exceeding sinful ? so gal. 3.19 . nay , i will affirm always generally , when the scriptures of the new-testament speak of the old covenant , or first covenant , or covenant of works , it passes by in silence the covenant made with adam ; and more immediately and directly applies it to the sinai-covenant , and to the covenant of cirrumcision , as all careful readers , who read the epistles to the romans , galathians , and to the hebrews , may clearly find . but to proceed , though we say there is but one covenant of grace , yet it is evident there were several distinct ministrations or additions of it ; yet we say , the promise of the gospel , or gospel-covenant , was the same in all ages , in respect of things promised , with the nature and quality thereof , which is a free and absolute covenant , without works , or any conditions or foreseen acts of righteousness , or any thing to be done by the creature , rom. 4. 5. the substance and essential part of this covenant , is christ , faith , a new heart , regeneration , remission of sins , sanctification , perseverance , and everlasting life . yet this evangelical covenant had divers forms or transcripts of it , which signified those things , and various sanctions by which it was given forth and confirmed . to adam the promise was made , under the name of the seed of the woman bruising the head of the serpent ; to enoch , noah , &c. in other forms to abraham , under the name of his seed , in whom all the nations of the earth should be blessed . to moses , by the name of a great prophet of his brethren like unto him ; and it was also signified to him under dark shadows and sacrifices . unto david , under the name of a successor in his kingdom . in the new-testament , in plain words , we all with open face , beholding as in a glass the glory of the lord , &c. 2 cor. 3.18 . but now , because there were so many additions of the gospel promise and new-covenant ; are there so many new covenants ? this being so , mr. flavel hath done nothing to remove mr. cary's arguments , but they stand as a rock . take another of them . that covenant in which faith was not reckoned to abraham for righteousness , could not be a gospel-cov●●●n● , or a covenant of grace . but the scripture is express , that faith was not reckoned to abraham for righteousness when he was circumcised , but in uncircumcision , rom. 4 ▪ 9 , 10. ergo , the covenant of circumcision was not a gospel-covenant , or a covenant of grace . that law or covenant which is contradistinguished , or opposed unto the righteousness of faith , could not be a covenant of faith , or a gospel-covenant . but the law or covenant of circumcision is , by the apostle plainly opposed to , or contradistinguished unto the righteousness of faith , rom. ● . 1● . ergo , the law , or covenant of circu●●ision was not a gospel-covenant . and from hence , mr. cary argues thus , by the way ( saith he ) let it be observed , in reference to the two foregoing arguments , which i have already proved that that covenant that is not of faith , must needs be a covenant of works , there b●ing no medium betwixt them , and consequently must be the same for substance with that made with adam , and that on mount sinai with the children of israel . that covenant that is plainly represented ▪ to us in scripture as a 〈◊〉 covenant , in and by which there was imposed such a yoke upon the necks of the jews , which neither those in the apostles ●●me , nor their fathers were able to bear , could be no other than a covenant of works , and not of grace . but the scriptures do plainly represent , such was the nature of the covenant of circumcision , acts 15.10 . gal. 5.1 , 2 , 3. ergo , the covenant of circumcision was not a gospel-covenant , but a covenant of works . thus mr. cary argues also . and thus we have proved from god's word , and sound arguments , that the covenant of circumcision was not a gospel-covenant . object . but lest any should think , that we shut out all dying infants from having any benefit by christ . i answer ; i doubt not but god might comprehend them in that glorious covenant or compact made between him and our surety in the covenant of redemption ; but as i said before , secret things belong to god. but let me here add one word or two further , i. e. circumcision , you say , was a priviledg ; so we say too ; but not such a priviledg as you do imagine . 1. it doth profit as a priviledg , because it was given as a token or sign to abraham's natural seed , that they should have the land of canaan for an everlasting possession . 2. as a token or sign to them of the giving forth of the law on mount sinai . he dealt his laws and statutes to israel , he did not do so to any other nation . this rite therefore could not be a gospel-rite , nor the covenant it was a sign of a gospel-covenant , in which the gentile christians are concerned : and thus the apostle argues , rom. 3. 1. what advantage then hath th● jew ? or what profit is there in circumcision ? ver . 2. much every way ; chiefly , because unto them were committed the oracles of god. you may soon know the nature of that covenant made with abraham's natural seed ; and of circumcision , which was a sign of it : the chiefest priviledg which attended it , was the giving to them , i. e. the people of israel , the law of the ten commandements . 3. circumcision by the doctrine of st. paul , was a priviledg if they kept the law 〈◊〉 for , circumcision verily profiteth , if thou keep the law ; but if thou break the law , thy circum●ision is made vncircumcision , or a nullity , and profiteth thee nothing , that is , if thou keep not the law perfectly . and thus speak our late annotators on the place ; if thou [ jew ] keep the law perfectly , to which circumcision obligeth , gal. 5.3 . if otherwise thou transgressest the law , thy circumcision avails thee nothing , it gives thee no priviledg above the uncircumcised . what is now become ( this being so ) of that mighty priviledg abraham's infant 〈◊〉 ( as such ) had by circumcision , if the chief profit or priviledg was , because unto them the law should be given , which could not give life , but was a covenant of works ? then the chiefest profit lay not in it , as it was an ordinance of initiation into the church : sure , had paul been of your judgment , he would have rather past by that priviledg , when he spoke of circumcision , which he calls the chief , and have said , chiefly in that it was a seal of infant church-membership . but since he speaks the quite contrary , who shall we believe , you , or the great apostle of the gentiles ? and evident it is , he confirms the same doctrine , gal. 5.3 . for i ●●stify to 〈◊〉 man that is circumcised , that he is a d●●tor to keep the whole law. and , hence 't is said to be a yoke of bondage , which neither they nor their fathers could bear , acts 15. because it obliged them to univer●●l obedience , or to keep the law perfectly , and brought them under a curse if they did not , gal. 3.10 . these things considered , fully shew of what stamp and nature circumcision was , together with that covenant to which it did appertain . i come now to what you further assert in the 9 th page of your book , viz. that infants were in covenant under the law , and by special appointment of god , gen. 17.7 . but are not now cast out by christ under the gospel . this differs but little from the old argument of mr. baxter , sidenham , &c. the latter speaks thus , infants of believers were never cast out of the visible church of which they were once . answ . 1. infants being once members of the jewish church , doth not prove they were ever members of the gospel-church : the male infants of god's priests under the old covenant , when grown up , had other priviledges : if we must call circumcision a priviledg , which the sons of christ's ministers have no right to under the gospel , and yet no where in express words in the new-testament excluded from that priviledg . 2. but i have proved the covenant for infants , in covenanting under the law , was no gospel covenant , and so concerns not our infants . 3. according to that maxim , ownis privatio intimat habitum ; you know that every dispossession implieth a possession . infants therefore cannot be cast out of the gospel-church , before it can be proved they were ever admitted . if mr. burkitt , or the athenian society , or any men living , can tell us in what visible administration children were admitted visible church-members before abraham's days , which was above 2000 years ; and you say somewhat , you affirm they were always in covenant . mr. sidenham makes mention of a two-fold being in covenant ; 1. in relation to election . 2. to be in covenant , in faci● visibilis ecclesiae . to this i answer ; the covenant of circumcision belonged to the children of the flesh , to ishmael and esau , as well as jacob , who were not in the election of grace : therefore those who were circumcised , were not so in covenant . children of unbelievers may be in that sense in covenant , as well as the children of believers ; as many of them afterwards prove to be , nay , may be more of them than of the children of believers . 2. as touching infants being in covenant , in facie visibilis ecclesiae , in the face of a visible church . i answer , though they were so in the jewish church under the old covenant , some with circumcision were brought in , and some without it ; yet that covenant , and covenant-seed are ( as i have and shall yet prove ) cast out , which will be a final answer . thus i argue ; if the covenant for incovenanting of infants was the old covenant signified by hagar , and that covenant-seed signified by ishmael , are cast out , then the natural or fleshly seed of believers are cast out , or not to be admitted into the gospel-church . but the covenant for incoven●●●ing of infants , was the old covenant signified by hagar , and that covenant-seed signified by ishmael , are cast out . ergo , the 〈◊〉 or fleshly seed of believers are cast out , or not to be admitted into the gospel church● see gal. 4.22 , 23 , 24 , 25 , 26. for it is written , that abraham had two sons , the one by a b●nd● woman , the other by a 〈◊〉 woman . ver. 24. which things are 〈◊〉 alleg●ry ; for these are the two covenants , the one from the mount sinai , which g●ndereth to bondage , which is hagar , &c. ver. 30. nevertheless , which saith the scripture ? cast out the bond-woman and her son ; for the son of the bond-woman shall not be heir with the son of the free-woman . by hagar is meant , all agree , the old covenant ; and by casting her out , is held forth the abolishing or taking away of the old covenant ; he took away the first , that he might establish the second . 2. by ishmael is meant the natural seed of abraham ; and so the natural seed of all godly men of his race that succeeded him , who were members of that church ; and as the late annotators note by this place is signified , the total destruction of the jewish church , which consisted of parents and their children , or the whole nation of israel , this church and church-seed , and manner of church-membership , is cast out and gone for ever . pray read mr. cary's solemn call , and what i have formerly said in that book intituled , gold restn'd ; or , baptism in its primitive purity , p. 113. mr. cary and we all say , that children were once admitted members of the jewish church : but evident it is , that god hath now quite pulled down and razed that house to the foundation thereof , i mean that national church of the jews , and broke up house-keeping , and turned the bond-woman and her son ( i. e. the fleshly seed , or natural off-spring of abraham ) out of doors ; the natural branches are broken off , and god hath now built him a new and more glorious and spiritual house under the gospel , into which he admitted none as his houshold-servants , to dwell in this his spiritual family , or gospel-church , but believers only , or such as profess themselves so to be : yea , ( saith st. peter ) as lively stones are built up a spiritual house , &c. and that the old house , the jewish church-state , with all the appurtenances , rites and priviledges of it , are abolished , or pulled down , and a new one built and set up , into which infants are not to be admitted ; is very evident ; heb. 7.12 . for the priesthood being changed , there is made of necessity a change also of the whole law ; which must needs include circumcision , with all the appurtenances and priviledges belonging to it . and therefore as infant church-membership came in with the law of circumcision , and as a direct part of the old covenant , or old law , so likewise plain it is , that it went out and was disannulled with it . take again my former simily , viz. what priviledges soever are given to any person by an act of parliament , which said law was to continue in force so long and no longer ; then when that time is expired , and another parliament makes a new law , where many things are contained that were in the first law : but those divers priviledg●● given to those persons in the former law , are left out in this latter act ; would it not be a piece of folly for any of them to plead those priviledges , by virtue of a law that is gone , and now not in any force ? but to come a little nearer the case , in a more apt simile ; suppose a man should have a legacy bequeathed to him , by the will and testament of his friend , and yet afterwards his friend sees good to make another will , which is his last will and testament ; and in this last will and testament he leaves him quite out , not mentioning his name , bequeathing no such legacy to him ; would it not be folly in him to sue for that legacy left him in the first will and testament : sir , the case is thus in hand , we read of two covenants or testaments , an old and a new , a first and a second : now in the old will , or old-testament , infants were admitted to the priviledg of church-membership , in that legal or national church of the jews ; and national church-priviledges are now made null and void by the gospel-covenant , which is christ's last will and testament , in which infant church-membership is quite left out , their names not being mentioned , as having right to any gospel-ordinance , as baptism , the lord's supper , &c. if we would know the mind of god herein , we must of necessity have re●ourse to christ's last will and testament , since the gospel is so called , and that the first , or old is taken away , and there is no man can prove any one old rite that did appertain to the natural off-spring of abraham , or believers , remains to them , which is not mentioned in the new or last will and testament of jesus christ ; 't is plain they had ( or least wise ) some of them other external priviledges besides that of circumcision ; and yet i see no man contend for any one rite but only this they call the seal of the covenant . why might not ministers plead for all their sons to have right to the ministry , since that priviledg was given them in the old-testament ? and for all male-children that open the womb , to be holy to the lord ? which blessing belonged to them under the law , and also plead for the tenths and first-fruits ? &c. i desire you and the athenian society carefully to consider this , and weigh what we have said ; we have shewed you and them how infants who were once in covenant , that is , in the jewish or old covenant , are cast out , or left out ; for indeed they were never admitted into the new-testament-church ; but since they are not put in , and the old covenant and old church-membership being cast out and gone , in vain is it for any to plead their right by an abrogated law. besides , you say circumcision was the seal of that covenant , by virtue of which infants had a right to church-membership ; if so , 't is evident that covenant is gone , because 't is cancelled ; for the tearing off ; or breaking off the seal , we all look ●pon the cancelling the covenant : that circumcision ( the seal , as you call it ) is broken off , i am sure you cannot deny : sir , what is then become of your covenant for incovenanting children ? object . but may be you will object , and say , that you do not contend for that particular rite or institution , but of a visible church-membership of infants perpetual in all ages , and an indefinite seal . 1. reply ; how doth it appear the infants of the godly before abraham's time , had any right to visible church-membership ? or what seal had they ? 2. such a right is a meer figment , like idea 〈◊〉 ; all institutions merely positives , are of such a rite in particular ; and an initial seal is meerly positive , as signs that are not natural , but by the will of the appointer ; and therefore there is no initial seal indefinite . sir , now you have no way left , but to see , since the old covenant is cancelled , whether you can find the baptism of infants in the new testament , and there taught , laid down and prefix'd to it , as circumcision was to the old ? do that , and you do all ; do not that , and all you do is just nothing . but you in pag. 9. raise up many absurdities that follow this , that infants are cast out , or not taken into the gospel-church . then infants , say you , are in a worse condition since the coming of christ than they were before , and are losers by him instead of gainers , altho the number more , & ● . answ . you should , before you brought this pretended absurdity upon us , have shewed what advantage did accrue to infants by circumcision , and how that added to the goodness of their condition ; it put them , 't is plain , to a great deal of pain ; and the apostle says , it was a yoke of bondage , which neither they nor their fathers could bear . being members of that church , did not save them , nor purge away original sin , &c. tho i doubt not it served for the end god appointed it ; yet i say , how did it add to the goodness of infants condition ? 2. then , say you , the privileges of the gospel are straiter and narrower than those of the law. answ . if you once imagine , that the outward or external privileges of the gospel are larger , or so large as those were under the law , you are greatly mistaken . the jews and jewish teachers or priests had many external privileges which christians and ministers under the gospel have not ; they had a lovely country promised to them , a land that flowed with milk and hony : outward peace , riches , and gathering of wealth , were privileges belonging to them ; but we under the gospel have no such privileges , but are to expect persecution , and what not . yet our privileges are better and greater , tho more spiritual , 't is a covenant established upon better promises : our children , when grown up , sit under the clear and glorious light of the gospel which they and theirs then had held forth but in dark shadows . moreover , then the church-state was confin'd to the natural seed of abraham , &c. but now all in all nations who repent and believe the gospel , the poor gentiles are now become fellow-heirs indeed : our spiritual priviledges do infinitely excel theirs , but not in externals , now greater infusions of the holy spirit . o sir , what priviledges had the gentiles or their children then ? is not the case mended with us ? 3. you say , if it were the will of god infants under the gospel should be reckoned as out of his covenant , who were in covenant , then it follows , say you , that our saviour was unfaithful , or forgetful to his church , in that he never acquainted her with this alteration ; but not one word by way of prohibition do we find in all the new testament , from whence we may conclude , that christ's not repealing the practice of initiating infants , nor forbidding their admission into the church by baptism , &c. answ . 1. i answer , had it been the will of god , that infants should under the gospel be admitted into the church by baptism , christ you might rather say , had been forgetful or unfaithful in not giving the least intimation of his mind and pleasure therein , who declared all things plainly from the father , and was faithful as a son over his own house . 2. that which is not contained in his last will and testament in this and other matters , is sufficient to declare his mind and will in the negative . and so you know 't is in all last wills and testaments among men , if it be not expressed in the affirmative , it needs not be expressed in the negative ; and if not because 't is not forbidden it may be done , so may a hundred things more ; nay , many jewish rites and popish innovations too , for where are they forbid ? the sum therefore of our answer to all you say upon this account , is this ; the privileges which are rites , ordinances or sacraments , are not so many as you would have , or so many as the jews of old had , nor are they to be administred according as you fancy or approve of , or according to your reasonings , but according to god's express appointment . rightly doth mr. ball in his forementioned book speak , posit . 3 , 4. p. 38. but in whatsoever circumcision and baptism do agree or differ , we must look to the institution , and neither stretch it wider , nor draw it narrower than the lord had made it ; for he is the instituter of the sacraments according to his good pleasure ; and it is our part to learn of him , both to whom , how , and to what end the sacraments are to be administered , how they agree , and wherein they differ : in all which we must affirm nothing , but what god hath taught us , and as he hath taught us . were it not thus , how could we deny or oppose the papists seven sacraments ? or condemn salt , oil spittle to be used in baptism , which they use in it , seeing these are not forbid ? but well saith tertullian , is it lawful , because it is not forbidden ? 't is therefore not lawful , because 't is not commanded . you say , pag. 10. before you end this argument , let me suggest one thing more to your considerations , namely , what a mighty stumbling-block this doctrine of the anabaptists lays in the way of the jews conversion to christianity ? will this , say you , encourage a jew's conversion to embrace the religion of jesus , to tell him of the high and glorious privileges that he shall be interested in himself upon his believing on him , but for his children they are cast out ? answ . did this stumble them in the apostolical days , who were told , that circumcision availed nothing , nor vncircumcision ? the truth is , if circumcision availed nothing , but was a yoke of bondage , then why should that stumble them ? it might be a greater stumbling-block in their way , to tell them their church-state , and all their privileges are now gone , and now they must not look upon themselves better than the gentiles ; no more scepter in judah , no land of canaan , no temple , no high-priest , the levites sons , as such , now no more ministers , no succession of priest-hood : what of all this , when they hear of better privileges for them ? and that their infants who die , may go to heaven , tho not circumcised nor baptized ? and if they live to be men and women , and do believe , ( or god doth please to call them ) the promise of pardon of sin , and of the holy spirit is to them , and that they shall be saved , acts 2. 39. are not they and all others told , that old things are passed away , and all things are become new ? &c. 2 cor. 5.16 . wherefore henceforth we know no man after the flesh : it seems then that heretofore there had been a knowledg of persons after the flesh ; and 't is plain there was , that because the jews were of the natural or fleshly seed of abraham , and were therefore all of them admitted to the privilege of external church-membership , while others were exempted : but we see the apostle resolves henceforth to disclaim any such value , esteem , preference or knowledg of them , or any others , upon the account of meer fleshly descent . and to this very purpose immediately subjoins in the following verse , therefore if any man be in christ , he is a new creature ; old things now are past away , and all things are become new : the old church and old church-membership , privileges , rites and ordinances , and a new church-state , new ordinances , new rites , a new seed , and a new way of introduction unto the participation of gospel-priviledges and church-membership ; and if this should stumble them , who can help it ? we know they have stumbled upon as bad rocks as this . moreover , denying infants any right to gospel-ordinances , cannot fill the mouths of jewish children with clamorours and passionate complaints against christianity , because they could not see jewish children had such benefit by circumcision as you intimate : no , no , they must yield to the soveraign will of the great lord , and plead for no more privileges , nor any otherwise than he sees good to ordain and appoint . i am sure , if what you say was true , it is enough to fill the mouths of poor unbelievers children among us who are gentiles , with clamorous complaints against their parents , if they did regard what you say : and doubtless there are more of them , i mean more children born of ungodly parents , than such born of godly parents : and what may they say , and how may they expostulate their own condition ? alas ! alas ! sad is our state , our parents were wicked and ungodly people , and we are by that means left of god ; to us belongs no covenant , no sacraments , nor hopes of mercy ; god hath taken none but the children of godly persons into covenant ! we were baptized , alas , but had no right to it ; our condition is as bad as the state of the children of pagans and turks ! sir , if people did consider well the purport of your doctrine , they must needs have their hearts rise against you : nay all or most children may be in a doubt , whether their parents were truly godly , and so in covenant or not ; for if not , you must fly to some other argument to prove their baptism and church-privileges , than that of their parents being in covenant . true , the case under the law was another thing ; for if their parents were jews , or the natural seed of abraham , whether godly or not , yet they knew they had right to those external privileges . and so much to your absurdities , and they are returned on your own head. in pag. 11. you lay down your arguments to prove the covenant made with abraham was a covenant of grace . 1. from the language and expression of it . 2. from the duration of it . 3. from the blessings by it . 1. your first note is this ; the language and expression of it , gen. 17. 7. i will be a god unto thee , and to thy seed after thee . now ( say you ) is not this a pure gospel-phrase , and shews it to be a covenant with abraham in christ ? i pray , how comes the almighty god ( who upon the breach of the covenant of works made with us in adam , became our enraged enemy ) to be a god unto fallen man , any other ways than by a mediator ? &c. answ . 1. i have proved that covenant made with abraham , was a mixt covenant ; and i deny not but the covenant of grace made in christ was promised to abraham , which takes in only the true spiritual seed , and to all those god is in a special manner become a god unto . 2. evident it is , all manner of god's covenanting transactions since the fall , of what nature soever , have been no other ways , than through the interposition of a mediator ; as that with noah about the flood , &c. gen. 9.8 , 9. in that god shewed himself to be the god of the old world ; and so he is by creation and providence , &c. yet it doth not follow , that covenant was the covenant of grace , or that god hath received them into special favour with himself . so when god gave out that fiery law on mount sinai , he told them , exod. 20.2 . i am the lord your god , &c. this was the very introduction to that part of the law which was written in stone ; which nevertheless the apostle expressly calls it , a ministration of death and condemnation , 2 cor. 3.7 , 8. and that it killed , and could not give life . now must this be a covenant of faith or grace ? how is it then that the apostle paul says , the law is not of faith ; also the covenant of grace giveth life ? but i argue thus , the law could not give life ; ergo , the law was not a covenant of grace . and so much to your first note , or observation . 2. your second observation is , the duration and continuance of this covenant made with abraham , the lord calls it an everlasting covenant , &c. answ . you might have left out this , only it helps to add to the number ; you have answered this your self , in saying , the hebrew word for everlasting , sometimes signifies no more than a long continuance of time. sir , we know it very well ; and those mosaical rites that ended in christ , are said to be for everlasting . but when the lord saith , he will be a person 's god , for ever and ever , or everlastingly , it denotes his being so to all eternity : but god never said he would be the god everlastingly , or to all eternity , to all who were concern'd in the covenant of circumcision : nor was he ishmael's god so , though circumcised ; and has he not cast off that whole nation of the jews , with whom he made that covenant ? and is not so their god now , though he is , i confess , to all eternity , or everlastingly , the god of all abraham's spiritual seed , viz. all true believers in christ . 3. your third and last argument or note , to prove the covenant of circumcision a covenant of grace , is taken from the benefits and blessings conveyed by it ; to be a god unto him , and to his seed , and that everlastingly , is a most comprehensive gospel-blessing ; for hereby god gives a person an interest in all that he is , and in all that he has , so far as can be communicated to a creature . this blessing promised to abraham , comprehends christ , grace , holiness here , and glory and happiness hereafter . and accordingly we find the apostle , heb. 8. uses the same expression with this of god's to abraham ; i will be to them a god , and they shall be to me a people . answ . this is idem , & bis idem , culpandum est , the same again which is already answered . sir , is god everlastingly a god to abraham , and to all his fleshly seed ; and to believers , who are the spiritual seed of abraham , and to all their fleshly seed ; i say , is this so ? does god give himself , all he is , and all he has , to every believer , and to all his fleshly seed ? have all their children , or every one of them , christ , grace , holiness here , and glory and eternal happiness hereafter ? or are you not to be justly blamed thus to jumble things confusedly together ? 't is true , the covenant of grace made with abraham , and all his true spiritual seed , ( who are the elect ) have interest in all god is ; and has so far as it can be communicated to creatures ; and we know they have christ , ( as well as are christ's , as paul notes , gal. 4. ) and grace here , and shall have glory hereafter : but a multitude of abraham's natural off-spring , and the natural off-spring of believers , have neither christ , nor grace , nor shall be saved , but perish eternally . therefore this may serve for an answer , with what i have proved before , touching the nature of that two-fold covenant made with abraham . to what you speak in the second place , pag. 12 , 13. as also in your third reply , viz. if the covenant which god made with abraham , be one and the same with the covenant of grace ; then our infant-seed have right to baptism . answ . you had this before , and i have already answered it , only i shall add a passage or two of martin luther . paul therefore concludeth with this sentence , ( saith he ) they which are of faith , are the children of abraham : that corporal birth , or carnal seed , make not the children of abraham before god : as if he would say , there is none before god accounted as the child of this abraham ( who is the servant of god , whom god hath chosen and made righteous by faith ) thrô carnal generation , but such children must be given before god , as he was a father , but he was a father of faith , was justified , and pleased god ; not because he could beget children after the flesh , not because he had circumcision under the law , but because he believed in god , he therefore that will be a child of the believing abraham , must also himself believe , or else he is not a child of the elect , the believing and the justified abraham ; but only the begetting abraham , which is nothing else but a man conceived , born and wrap'd in sin , without the forgiveness of sins , without faith , without the holy ghost , as another man is , and therefore condemned : such also are the children carnally begotten of him , having nothing in them like unto their father , but flesh and blood , sin and death , therefore these are also damned . this glorious boasting then , we are the seed of abraham , is to no purpose . thus far , and much more to the same purpose he excellently dilates upon . mr. perkins on the galatians , concerning the covenant made with abraham ; the seed of abraham ( saith he ) is the seed , not of the flesh , but of the promise : and this seed is , first , christ , and then all that believe in christ ; for all these are given to abraham by promise and election of god. moreover , this seed is not many , ( as paul observeth ) but one . it is objected , that the word seed is a name collective , and signifies the whole posterity of abraham answ . it doth sometimes , ( saith he ) but not always : for eve saith of s●th , god hath given me another seed . again , ( he saith ) this one particular seed of abraham , is christ jesus ; here by the name christ , first and principally the mediator ; and then , secondly , all jews and gentiles believing , that are fit and grafted into christ by faith. st. paul saith , the children of the flesh , these are not the children of god ; but the children of the promise are the seed of abraham , rom. 9.8 . now this covenant we grant thus made with abraham , is one and the same with the covenant of grace ; but what does this signify to the infants , or fleshly seed of believers , as such ? and thus i shall pass to your next argument , pag. 14. chap. iii. wherein mr. burkitt ' s other arguments are answered , viz. ( 1. ) infants are capable of the spiritual benefits by baptism . ( 2. ) also that they have habitual faith. ( 3. ) that christ has lambs in his fold , therefore infants . ( 4. ) infants are capable of christ's blessing ; they were brought to christ , and received by him . ( 5. ) infants are in covenant with a federal holiness , therefore may be baptized . your third argument , to prove infants ought to be baptized , is this , viz. if infants are capable of spiritual benefit by baptism , then baptism may and ought to be administred to infants ; if they are capable of the inward visible grace , sure they may partake of the outward and visible sign ; if the word of the promise doth belong to them , surely the seal of the promise ought not to be withheld from them . but , say you , the former is true , viz. that infants are capable of benefits by baptism ; therefore the latter is true , they ought to be baptized . there are , amongst others , two special blessings , and spiritual benefits which infants are capable of by baptism , namely , remission of sin , and regeneration . 1. remission of sin ; this being an act of gracious favour in god , discharging a person from his obnoxiousness to wrath upon the score of guilt contracted , an infant is certainly as capable of this act of favour , as a grown person . to prove this , you bring in a simile , that an infant of a traitor is as capable of the benefit of the king 's gracious favour , as the father himself . suppose the king should send for a traitor's child out of the cradle , ( say you ) and before all his courtiers declare , that whereas the blood of that child was attainted by its father's treason , and therefore , according to law , it s whole inheritance became forfeited to the crown ; yet , says the king , i will pardon this infant freely , and restore him to all his forfeited rights ; and in token thereof , i command one of my ministers to wash the infant in pure water , signifying thereby to all my subjects , that he is cleansed from his original attainder and corruption of blood , and that i am perfectly reconciled to him . i demand , ( say you now ) whether any one can truly say , that this action was insignificant to the child , because he did not understand it ? &c. answ . were not the male infants of believers before abraham's days , as capable of the priviledges and benefits of circumcision , as abraham's male infants were ? if so , why were not they circumcised ? if you say it was , because god did not require them to be circumcised , they were not commanded to do it : even so say i , god hath not commanded believers to baptize their infants ; therefore whatsoever benefit or blessing they are capable of , it signifies nothing in the case , unless there was a command or law given us to baptize them . 2. might you not as well argue , that infants are capable of the benefits or spiritual blessings signified by the sacrament of the lord's supper , therefore may partake of that also ? are not they capable of redemption from sin and wrath , by the breaking of christ's body , and shedding of his blood ? 3. and are not infants of unbelievers , nay , turks and pagans , capable of the spiritual benefits signified in baptism ? sure , as considered in themselves , they are : and why then may they not be baptized also ? 4. sir , 't is not such are capable of receiving a favour or priviledg from god , but rather who he hath in his sovereign wisdom granted that privilege unto : and let me tell you , your simile quite overthrows your own argument ; for if god , because he is graciously pleased to acquit our children who die in their infancy , from the original guilt they brought into the world with them , through the atonement made by jesus christ , and in token thereof had commanded us to baptize them , the case was clear , and our controversy was at an end : but since he has not required us to do any such thing , whatever grace or favour he is pleased to afford to any of our infants , we have no warrant to baptize them ; his will and law , and not our fancies , being that which gives us authority to do all we do in his name or worship . if god had commanded us to baptize our infants , we would no more say that action would be insignificant to our children , no more than circumcision was to children under the law , whom god required to be circumcised . 5. besides , in the last place , baptism doth not , by god's appointment , belong to them who are capable of the benefits or blessings signified thereby , as remission of sin and regeneration , &c. but only to such who are capable to repent and profess faith in christ ; these we say , and none else , ought to be baptized , if the royal charter , or grant of the lord jesus , be observed in the case of a regal right to baptism , suppose the king should grant to you , and to all in your parish , ( who have been traitors to him ) who are skilled or learned in the mathematicks , and understand the law , to be officers in some of his courts , and will then also upon submission pardon you and them of all your horrid crimes : will you upon this , carry up several ignorant unskilful persons who are in your parish , tho as guilty of treason as your selves , and offer them to the king to be officers and clerks in his courts ? who indeed , as they are untaught in that art , so see not their own guilt , nor submit themselves to the mercy of the king , and say yet they are capable of pardon , and to receive the sallary also . sir , all that are to be baptized , are , by virtue of the great commission of our saviour , to be first taught and made disciples by teaching ; and take heed you add not to his word , nor attempt to invert the order of the charter and gracious grant of the king of heaven and earth ; nor go about , as you do , to make void his commands by your own traditions . 2. in pag. 15. you say , infants are not less capable of regeneration of their nature , than of remission of sins , it being certain that no unclean thing can enter into heaven , that none can be saved whose natures are not renewed ; either the sanctifying grace of god ( say you ) must be allowed infants , or salvation must be denied them . regenerating grace is called by st. john , the seed of grace , 1 john 3.9 . no way hinders , but that the soul of an infant may be as capable of this seed , as of a grown person : for , say you , i argue , thus , ' if the image of god , consisting in holiness , was received by the soul in the first creation , without the soul's contribution to the production of it , why may not the same image of god be restored to the soul in the second creation , without the soul's concurrence and co-operation to the restitution of it ? for why may not the spirit of god produce in an infant that imperfect ●egeneration whereof we are now speaking , as well as he did that perfect holiness in which our first parents were originally created ? 1. i answer , were there not a dangerous sting in the tail of some of your impertinent interrogations , i might pass them all by without any further answer than i have before given you . sir , who questions the power of god , who is a free agent , and may do what he pleases ? he may , 't is true , regenerate an infant , or change the nature of a child in its mother's womb ; and may be doth change , or regenerate the depraved nature of those infants who die in their infancy : but who knows what infants they are he thus works upon , and fits for heaven ? secret things , i tell you again , belong to him . 2. but should god tell us which infants hearts and natures he hath thus renewed , yet that can be no ground or warrant to us to give them the sacrament of baptism , no more than the sacrament of the lord's supper ; and you know well enough the first fathers of the declining church brought in infant-baptism to wash away that pollution of their nature , or free them from the guilt of original sin ; and also those fathers gave the same infants the lord's supper , and had indeed as good authority from god's word to do the one as the other . and assure your self they shamefully erred in both , because both were done without any warrant or allowance from god. but , sir , how inconsistent are you with your self ? even just now you tell us that the infants of believers are in covenant with god , ( as well as their parents ) and are therefore holy , and from that ground ought to be baptized : but now it seems as if that argument was gone with you , and notwithstanding that federal holiness , they are unclean ; and unless they have actually sanctifying grace , and their filthy natures are changed , they cannot be saved : you just play the part of a fencer , and resolve to try your skill with every weapon , one while you are a presbyterian , another time a church-of england-man . but , sir , speak , doth baptism change the nature , or regenerate the child , or doth it not ? the seed which st. john speaks of , he affirms remains in those persons in whom it is wrought , sow'd or infused : see 1 joh. 3.9 . and no doubt , was there indeed such a divine habit , or seed of grace infused into infants in their baptism , but it would appear in their lives when grown up . such as is the cause , such is the effect , or product that is produced , i. e. if regeneration was wrought in all the infants you rantize , holiness would be the effect of it , when they come to age of understanding ; but all men see the contrary , i. e. they shew their evil and unclean natures as soon , nay , before they can speak plain ; therefore you preach false doctrine , if you affirm that baptism renovates or changes their nature . nay , and were it so , all that are baptized would be saved ; shall one soul who passes through regeneration miss of salvation ? reverend stephen charnock , tho a pedo-baptist , speaks more like a divine and logician than you do . see his book on regenerat . sol . p. 75. saith he , many men take baptism for regeneration ; the ancients usually give it this term ; one calls our saviour's baptism , his regeneration * : this confers not grace , but ingageth to it : outward water cannot convey inward life : how can water , an external thing , work upon the soul in a physical manner ? neither can it be proved , that ever the spirit o● god is tied by any promise , to apply himself to the soul in a gracious operation , when water is applied to the body . if it were so that all that were baptized were regenerated , then all that were baptized should be saved , or else the doctrine of perseverance falls to the ground . and again he says , that some indeed say that regeneration is conferred in baptism upon the elect , and exerts it self afterwards in conversion : but how so active a principle as a spiritual life , should lie dead and asleep so long , even many years , which intervene between baptism and conversion , is not easily conceivable ? so far mr. charnock . 't is well you call it an imperfect regeneration , abortive , or a monster no doubt ; for baptism forms no child of god : if it did , how come simon magus , who was baptized , to miss of regeneration ? acts 8.13 . and indeed this is an easy way to heaven ; i mean if there is no need of further regeneration than that poor babes have in baptism . i know your church saith , that an infant is made thereby a child of god , a member of christ , and an inheritor of the kingdom of heaven . sad doctrine ! god deliver england from such guides as teach the common people : nay , all who will be led or taught by them , that baptism makes them christians , and so never teach them to look after any other regeneration , tho such whom you baptize , as you call it , if they live , when they are grown up , prove wicked and ungodly persons , or carnal worldlings . sir , take heed what you do , lest the blood of your deceived and miserable people be required at your hands . is not this to heal the hurt of your people slightly , and to cry , peace , peace , when there is no peace ? this is the sting i saw in the tail of your argument . you ask many questions , why may not this be so : and , why may not that be so ? who taught you thus to argue , what do you prove ? but that which troubles me most is this , viz. that after you have put forth these unlearned and weak questions , you draw conclusions therefrom , with daring boldness , after this manner , viz. what an high affront then do these men give to the omnipotency of the holy spirit , who affirm , that it is as vain a thing to hope and pray , that almighty god should regenerate an infant with his holy spirit , as to expect that he should illuminate a stone or a tree ? * pag. 16. but , say you , if infants are found capable subjects of regenerating grace , and remission of sin , as , i hope , appears , then surely they are capable of baptism ; for the outward visible sign ought not to be denied to such as are capable of the inward spiritual grace . answ . 1. sir , you are to be rectified , do we deny the omnipotency of the holy spirit ? none of us never doubted of the power of the spirit in regenerating an infant , if he pleases so to do ; but you are to prove god doth do it , and that by baptism too ; for that 's the thing you seem to contend for , which we deny : we say , god can of stones raise up children to abraham , if he pleases . 2. we do affirm , you have as much ground of faith from any promise of god , to pray that god would illuminate a stone or a tree , as you have to pray god by baptism he would regenerate one infant . if you pray not in faith , you sin ; and if you have no promise of god to ground your faith upon , when you pray god by baptism to regenerate an infant , then you cannot pray in faith. two things you are to prove ; ( 1. ) that god doth require you to baptize infants . ( 2. ) prove that baptism is appointed of god to regenerate children , or the adult either , if you can . 3. i do say that baptism doth not belong to them who may be said in a remote sense to be capable of regeneration ; for unbelievers are capable of regeneration ( or else sad is their condition ) and are they therefore capable of baptism ? baptism is not an outward sign of what a person is capable of , or may have hereafter ; but of that thing , or inward spiritual grace the person baptized hath at present ( or gives some evidence of ) before , or at the time when he is baptized ; and for this i could cite you divers of the ancient fathers , and modern divines . you may be as capable to be a justice of peace ( as far as i know ) as you are to be a preacher ? may you therefore give forth warrants , and exercise that office ? 4. and lastly , i must tell you , infants are not in an ordinary way capable of the image of god , tho they may be capable of grace and salvation by christ ; because the image of god consisteth in knowledg , col. 3.10 . and have put on the new man , which is renewed in knowledg , after the image of him that created him . hence our annotators tell you , that in regeneration , or in restoring the lost image of god , the understanding must be enlightned ; and are children capable of an enlightned understanding , who have no understanding at all ? or do you pray god would work miracles ? would it not be a miraculous thing to see a babe of two or ten days old , to have such knowledg of god and of jesus christ ? obj. but in pag. 16. you argue upon us thus , viz. circumcision was instituted for the same end that baptism is ; and the party circumcised , was under the same natural incapacity with the person baptized : and from hence you charge us with arrogancy , as if we would make our selves wiser than god. 1. i answer ; we have proved circumcision was not instituted for the same end that baptism is , but for several other grounds and reasons ; therefore what you say is not true . see our answer . 2. and does it follow , because god commanded abraham to circumcise his male infants , that you may command parents to baptize their infants , both males and females , who are not the subjects jesus christ has commanded in the new testament to be baptized ? and do not you herein make your selves wiser than god ? o how justly may this arrogancy be retorted back upon your selves ! your brethren , the athenian society , in two or three of their mercuries , tell us , in some parts of the world they circumcise their females ; and no doubt of it , they have as good ( or better ) authority so to do , as you have to baptize children . see vol. 7. numb . 7. where they say , the creophagians , arabians , some of the descendants of ishmael , did judicially circumcise not only males but females . also the ethiopians , especially in the dominions of prester john , circumcise females . and for further information , they direct to bartho . de antiquit. puerperi , bellonius , caelius rhodoginus , and several other histories and authors . may be they argue as you do , the females are capable as the males , of the benefits of circumcision , and therefore may circumcise them . 3. our argument , i must tell you again , lies not so much in that infants are uncapable of any spiritual benefit by baptism , ( had it pleased almighty god to have commanded them to be baptized , as he did the circumcision of infants ) but in that first we cannot find , directly nor indirectly , i mean either by precept , example , or good consequences from all god's word , 't is his mind or will they should be admitted to baptism . secondly , because they have not those previous qualifications , which according to the positive and express law of christ , is necessary in all that ought to be baptized ; therefore in p. 16 , 17. you set up a man of straw of your own making , and then fight with it . had god required infants to be baptized , who could argue against their being capable of it ? however since actual faith , and the profession of it , is required of all that are to be baptized ; we say , infants who are uncapable to act faith , are not , cannot be proper or fit subjects for that sacrament . 2. because none are to be baptized by virtue of christ's law and commission , matth. 28. but such who are made disciples , by being first taught . infants who are not capable so to be made disciples , ought not to be baptized . and to these two arguments , we will now see your answer , pag. 18. of your book , which is as followeth , viz. that a profession of faith is necessarily required before baptism in all adult persons , that is , persons grown up to riper years , who are ( say you ) the persons whom our saviour meant when he said , he that believeth , and is baptized , shall be saved ; as most evidently appears by the words following , he that believeth not , shall be damned , mark 16.16 . what! must all that die in their infancy go to hell for an impossibility ? the text only intends such , as by hearing the gospel preached , are capable of actual faith : such as enjoy the means of faith , and yet live and die in neglect of faith , and contempt of baptism , shall certainly be damned ; 2 thess . 3.10 . says the apostle , if any man will not work , neither let him eat ; that is , such as are capable to work , must not eat : but must children be starved , because they cannot work ? thus say you here , children lie under a natural incapacity of professing actual faith ; therefore the first text doth not concern them any more than the latter . answ . i. sir , you have given away your cause now for ever . if this text , mark 16.16 . does no more concern infants than that in 2 thess 3.10 . then be sure , as they having nothing to do with faith , so have they nothing to do with baptism ; for all the learned generally , as one man , do and must confess , the commission of our saviour is our great warrant and rule for baptizing ; therefore ( saith mr. baxter ) if we find it not here , where have we it ? now this in mark contains the commission of christ , viz. who they be that he would have to be baptized , and they are such who believe , ( matthew says in repeating the words of the same commission ) such who are discipled , or made disciples : and you say , infants are no more concerned in this text , than in that , where the apostle only intends men , who will not work , which all know doth no ways refer to children , so that the dispute might well here end . by your own concession , infants are not concerned in the commission . 2. you say , the adult are here intended ; we say so too : whither then will you go for your infants right to baptism ? we can prove , from many texts , infants ought to eat , though they cannot work . but how will you prove infants ought to be baptized by any other scriptures , if not from the commission , though they do not believe , or have not actual faith ? 3. may you not as well argue thus , viz. if children have mortal bodies , they must be fed at their parents table , and eat bread , though they cannot work . so because they have immortal souls , therefore they must be fed at the lord's table , and eat the lord's supper , though they can't believe nor discern the lord's body by faith. the apostle saith , let a man examine himself , and so let him eat ; but this is only required of adult persons , and 't is such st. paul means : but infants who are capable to receive spiritual benefit by christ's death , they must have the medicine also ; may you not argue thus as well ? pray , reader , observe what a kind of doctrine this man asserts . i demand , ( say you ) whether according to the mind of god , gathered from the words of the commission , the remedy prescribed should be administred only to grown persons , because they only are capable of understanding and believing the virtue and efficacy of it ? sure every rational man among you would conclude his child capable of the remedy as well as himself , altho ignorant of the virtue that is in it , and only passive in the administration of it ; and that it would be cruelty , yea murder in the parent , to deny the application of it to all his children . reply ; i stand amazed at your ignorance and folly. does it follow , because children are capable to receive a medicine against the plague or bodily distemper , are they therefore capable of baptism and the lord's supper ? if capable of one , say i , of the other also ; for as a man is required to examine himself , and to discern the lord's body in the lord's supper , so he is required to repent and to believe in christ ▪ that comes to baptism . 4. i would know how you prove baptism to be the medicine appointed to cure the soul of the plague of sin ? is not this to blind the eyes of poor people , and make them think that an external ordinance saves the soul ? if not thus , how can it be cruelty , yea murder , in parents , to deny the application of baptism to their children ? the ancient fathers , from that in john 6.53 . vnless a man eat the flesh of the son of man , and drink his blood , he hath no life in him ; gave infants the lord's supper , thinking our saviour ( like as the papists do ) meant that sacrament , when indeed he meant only of 〈◊〉 by faith on christ crucified . but however , their argument for giving infants one sacrament , was as good as yours for giving them the other : but when they are as capable to repent and believe , and are helped so to do as they are , and do eat bread , let them have both baptism and the lord's supper ; and till then , if god's word be the rule of our faith and practice , ( and not our own fancies ) they ought to have neither ; yet the remedy or medicine , which is christ's blood , we deny not , but dying infants may be capable of . 5. sir , you seem to be no true son of the church of england , for they it seems positively affirm , repentance , whereby a person forsakes sin , and faith , whereby he stedfastly believes the promise of god made to him in that sacrament , is required of those who are to be baptized ; nay and of little babes too , therefore the sureties answer for them , that they do believe and repent , or forsake the devil and all his works , &c. the child answers by proxy . your church baptizes no child but as a believer , and a true penitent person . what is this your argument good for ? even nothing . how now , are you wiser than the church ? no doubt she believes as we do . all that are proper subjects of baptism , are comprehended in the commission , and must be as such , whether adult or infants , who profess faith and repentance : but you it may be foresaw the snake in the grass , viz. that god-fathers and god-mothers is a tradition , and none of god's appointment ; nor are they able to perform those things for the child , which they promise for him , and in his name . and therefore make use of another argument , and would have them baptized without faith , or upon their parents faith , of which your church speaks nothing . as to your comparison , 't is not worth mentioning : baptism ( as i have told you ) doth not cure the soul of sin , but 't is the blood of christ applied by faith : and now do we say , no child can have the benefit of that sovereign remedy , because not capable to believe , by reason men and women must receive it by faith , or perish . god ( as dr. taylor observes ) may have many ways to magnify his grace , through jesus christ , to them , which we know not of , who die in their infancy , yet have we no authority to baptize them , any more than to give them the lord's supper . 6. sir , you talk at a strange rate , as if you regarded not what you say or affirm , while you bring similitudes to teach people to believe baptism is the balm to cure the contagion of sin ; and as if the application of it saved a little babe from hell , and they guilty of murdering the souls of their children , who deny to baptize them . i had thought you would not have lain greater stress upon childrens baptism , than on childrens circumcision , since you would fain have them run parallel-wise . pray , what became of the jews female infants , were they damned ? and what became of their male infants , who died before eight days old ? for they broke god's law , if they circumcumcised them , ( though sick and like to die ) if they were not full eight days old . blush for the sake of your precious soul , and take more care for time to come , to what you preach and write . but to proceed : in pag. 19. you say , tho children have not actual faith , yet they have habitual faith , faith in semine , and so are potentially believers . as for instance , infants have not reason ; yet because they have a principle , we call them reasonable creatures . thus infants , whilst such , have not the use and exercise of faith , but have it in the root , and so may be called believers initially . ans . 1. dr. taylor clearly confutes this conceit of yours ; some there be ( saith he ) who argue stiffly for infants having habitual faith ; but ( saith he ) is there any precedent , concomitant , or consequent to this pretended habit ? this strange invention is absolutely without art , without scripture , reason or authority . answ . 2. why may not the infants of unbelievers have the same habitual faith , as well as the infants of believers ? also may not pagans , especially those who may come where the gospel is preached , be potentially believers , and be baptized , before they believe upon the same argument ? 3. if they had the habit of true faith , that habit would appear afterwards , and they would need no other sacred habits to be infused into them ; but we see in infants baptized ( as you call it ) when grown up , the evil habits of sin , but no sacred habits of grace , or divine faith , or seed of regeneration sown into them at all . what is in the root , will shew it self in the branches and fruit ; but we having fully answered this weak assertion already , shall say no more to it now . you add , that infants born within the bosom of the church , of believing parents , tho faith of the parents is to them at present , instead of an outward profession in their own persons ; for ( say you ) though no child is saveable by its parents faith , yet the child is baptizable by virtue of its parents faith , because the parent receives the promise of god , both for himself and his seed , acts 2.39 . 1. i answer ; let all men judg of that confusion which attends your arguing and arguments for infant-baptism : one while the absolute ground and plea you bring to prove it , is the covenant made with abraham . sir , if that will do , and be sufficient , stand by it : but alas you dare not trust the whole structure on that crazy foundation ; therefore now you go to the immediate faith of the parents , and thus without any ground or authority from god's word , you build your childish practice upon your own dream : why not , as your church teaches , upon the faith and profession of the sureties ? why the faith of the immediate parents ? those texts you mention , acts 2.39 . 1 cor. 7.14 . as we shall hereafter shew , prove not what you here affirm , nor any thing like it . 2. if the parents faith will serve for the child , why not the parents baptism serve for the child as well ? take again what the bishop of down hath wrote on this argument of yours ; some say ( saith he ) infants have an imputative faith ; but then so let the sacraments be too ; that is , if they have the parents faith , or the churches , then so let baptism be imputed also by derivation from them ; and as in their mother's breast , they live upon their mother's nourishment , so they may upon the baptism of their parents , or their mother the church : for since faith is necessary to the susception of baptism , ( and they themselves confess it , by striving to find out new kinds of faith to daub the matter ) such as is the faith , such must be the sacrament ; for there is no proportion between an actual sacrament , and an imputative faith , this being immediate and necessary in order to that . ' thus far dr. taylor . 3. i wonder ( as i have formerly said ) what faith 't is you suppose to be in infants : when will your trumpet give a certain sound ? is it the faith of the church , as thomas aquinas asserts , which is intailed upon all who are within the pale thereof , or in her bosom , to use your words ? or is it an imputative faith from the parents , as musculus , you , and others maintain ? or is it the faith of the gossips or sureties , as your church says , i. e. others believe for them ? [ wonder , o heavens , and be astonished , o earth ! are these thy teachers , o england ? ] ; have they a justifying faith , as mr. baxter intimates ? or a dogmatical faith only , as in mr. blake's sense ? some say 't is a physical faith , some a metaphysical , and some a hyperphysical faith. some say they are born believers , others say they are made believers by baptism . see what confusion you pedo-baptists are in . an actual faith you dare not say they have , because they have no act of understanding : besides , how can any man know they have faith , since he never saw any sign of it ? neither was he told it , by any that could tell . object . but then , pag. 19. you bring in our objection : infants are not capable of ministerial teaching , therefore not of baptismal washing ; because teaching must go before baptizing , according to the order of the words in our saviour's commission , mat. 28.19 . go , teach all nations , baptizing them , &c. your answer is , that it is a mighty weakness to infer from the order of the words , the necessary order of things . st. matthew sets teaching before baptizing ; but st. mark sets baptizing before teaching , mark 1.4 . so that no conclusive argument can be drawn from hence either way . answ . i answer , you discover a great abuse of the sacred scripture . sir , doth st. mark , chap. 1.4 . set baptizing before teaching ? pray , good reader , observe the text , john did baptize in the wilderness , and teach the baptism of repentance for the remission of sins . 1. doth this text , in the order of words , say , john taught persons to be baptized , and then to repent ? if what you say were true , so the order of words must have been ; and then he had indeed taught contrary to our saviour's doctrine in the commission in order of words , as recorded by st. mat. 28.19 . 't is called , saith our annotators , the baptism of repentance , because repentance was the great thing he taught : nay , and taught repentance absolutely necessary in all who came to be baptized by him . the order of words are very conclusive here , and must not be inverted without palpable danger of god's displeasure . john called upon all who came to his baptism to bring forth fruits meet for repentance , and the order of words here do not contradict this ; for because repentance was pre-requisite to baptism , it is called the baptism of repentance ; and so the order of the words , if understood , shews , 〈◊〉 that repentance went before baptizing , which directly agrees with st. mat. 28.19 . go , teach all nations , baptizing them ; that is , such who have been taught or discipled ; and this was according to christ's own practice , joh. 4.1 , 2. jesus made and baptized more disciples than john , ( mark reader ! ) they were all disciples which john and our saviour baptized ; jesus made them first disciples , and so did john , and then baptized them . had john baptist , our saviour , or his apostles baptized one infant , or one adult person , who made no profession of faith , the order of words were not so conclusive and demonstrative , but that they never did ( as we read of . ) where therefore the order of words , and order of practice go together , and exactly agree , they ought not to be inverted ; and he that doth it , is greatly culpable before god , as i might shew in the administration of the sacrament of the lord's supper ; the order of words are , christ first took the bread , and brake it , and then the cup : would any dare to invert this order of words , and first take the cup , &c. they may as well attempt so to do , as to put baptizing before teaching . take what mr. perkins hath said concerning the order of words in the commission : saith he , i explain the former thus . first , teach them ; that is , make them my disciples by teaching them to believe and repent . here we are to consider the order which god observes in making with men a covenant in baptism . first of all , he calls them by his word and spirit to believe and repent : then , in the second place , he makes a promise of mercy and forgiveness ; and then , thirdly , he seals his promise by baptism . they ( saith he ) that know not , nor consider this order which god used in covenanting with them in baptism , deal preposterously , over-slipping the commandment of repenting and believing , and is the cause of so much prophaneness in the world. this divine order christ signifieth , when he saith , make them disciples , and was always observed of god. mr. perkins as he was a very learned man , so you know he was a member of the church of england , and how fully does he confirm what we say , and teach , and how does he confute your notion and practice ? moreover , mr. richard baxter , speaking of the order of the commission christ gave to his disciples , saith , viz. their first task is to make disciples , which are by st. mark called believers . the second work is to baptize them , whereunto is annexed the promise of salvation . the third work is to teach them all other things which are after to be learned in the school of christ . to contemn this order , is to contemn the rules of all order ; for where can we find it , if not here ? i profess my conscience is fully satisfied from this text , that there is one sort of faith — that must go before baptism , the profession whereof the minister must expect . 2. you say , the true reason why christ bid his disciples first teach and then baptize , was , because he was sending his apostles forth among the heathen to convert them to christianity , in which work we all know , that preaching of the word must go before the administration of the sacraments , pag. 20. should , say you , the king of england send his ministers into foreign plantations to convert the indians to christianity , they ought not to be baptized before they are taught , and instructed ; but when the parents are proselyted , and make a visible profession of their faith , their children may be baptized , and afterwards instructed ; as the children of the jewish proselytes were first circumcised , and then taught : for tho abraham was first taught and then circumcised , yet isaac was first circumcised and then taught : so that the sense of our saviour is this , teach such as are capable of teaching , and baptize such as are capable of baptism . answ . i answer , first , how inconsistent is this with what just before you asserted ? do you not plead for faith in some sense to be in all such , who by virtue of the commission ought to be baptized , and therefore pretend that infants have habitual faith , faith in semine , &c. but now plead they may be capable of baptism without faith ; you also contradict what you before said about the order of words . do you not positively now confess by the order of the words in the commission , teaching ought to go before baptizing ? sir , 't is a sign of a very bad cause that puts you thus to try your wit , and after all confound your self . 2. i ask you how abraham ( who god commanded to be circumcised , as a seal of the righteousness of that faith he had before circumcised ) could know he ought to circumcise his son isaac , &c. who had no such faith , had not god given him an express command to do it ? had it not been in the words of his commission , durst he , think you , have done it ? be sure if he had , he had sinned in doing that which god commanded him not : so , and in like manner , since our lord jesus expresly in his commission , commanded none to be baptized but such who are first taught , unless he had added , as in abraham's case , viz. when an heathen is converted to the faith , and baptized , you may baptize his infants also ; how dare you add such additions to christ's commission without his authority , and so make the world believe , if you could , our blessed saviour gave forth an imperfect commission to his disciples , which all men must confess is the only warrant and rule of all ministers to act by in the case of baptizing to the end of the world ? and doth he not say , add thou not to his word , lest he reprove thee , and thou art found to be a liar ; by fathering that on christ which he never said nor intended ? suppose the king should send you with a commission into a remote plantation , and command you to act and do exactly according to the express words of the commission , not to add to it , nor diminish from it , upon pain of being cast out of his favour , and incur his wrath and curse ; durst you to do otherwise in any thing , under pretence it was his meaning , whereas he plainly and fully in his commission expressed in the affirmative , how and what you should do in all matters and things , and forbad you to add thereto ? read rev. 22.18 . for i testify unto every man that heareth the words of the prophecy of this book , if any man shall add unto these things , god shall add unto him all the plagues that are written in this book , &c. who told you what you say is the sense of our saviour ? can any man once think , since the commission of christ is a pure gospel-commission , and contains meer positive laws and rules , no ways referring to , nor depending on the law or command god gave to abraham , that what you say can be true , and the conclusions safe , certain , and warrantable ? may not another say , with as good authority , that our saviour commands his disciples to baptize all nations , both parents and children too , whether they will or not , whether they believe or not , whether jews or gentiles , turks or pagans ? i wonder you are not afraid , who take liberty after this sort to sport ( as it were ) and play with , invert , alter and add unto the sacred commission of the jealous god , and great king of heaven and earth . 3. we will examine your similitude , of which you seem very full , suppose , say you , a person , owner of a great flock of sheep , should command his shepherd to shear all his sheep , and give them an ear-mark to know them , and he leaves out all the lambs ( which perhaps made up half the fold ) unmark'd ; can the shepherd be suppos'd to have done his duty ? suppose he says the lambs were very young , and uncapable of shearing : true , says the owner , but were they not capable of marking . infants , say you , are not capable of teaching , but are they not capable of christ's ear-mark [ baptism ] by which christ's sheep are distinguished from the devils goats ? but according to your principles , christ's fold has no lambs in it , but all sheep , such a fold as the world never yet heard of . see isa . 40.11 . answ . 1. i answer ; this is as weak an allusion or similitude as ever was brought to illustrate a matter : for , first , it supposes that christ gave a very obscure , dark and doubtful commission ; for if all were to be sheared that the shepherd was to mark , the shepherd could not err in refusing to mark the lambs , because not capable of shearing ; for so it is here , all are by christ's commission to be first taught who are to be baptized . 2. you suppose in christ's fold there are no lambs , if no infants are admitted to be of his church or flock ; which is absurd : were they infants that christ commanded st. peter to feed , when he bad him feed his lambs ? joh. 21.15 . or , were they infants that christ is said to carry in his bosom ? isa . 40.11 . the scripture you cite , he shall feed his flock like a shepherd ; he shall gather his lambs with his arms , and carry them in his bosom . do not all expositors tell you , by lambs in these places are meant young converts , who are by st. peter called new-born babes ? 1 pet. 2.1 , 2. and who denies but many such are in christ's fold ; and these lambs we say may and ought to be baptized . 3. who told you baptism is christ's ear-mark , by which christ's sheep are distinguished from the devils goats ? i affirm this is no certain and distinguishing mark to know the sheep and lambs of christ from the devil's goats . was not simon magus baptized ? was that a mark to know he was a sheep of christ ? thousands may be baptized , have that ear-mark , and yet be in the gall of bitterness , and in the bond of iniquity , and be the goats of the devil . christ himself in john 10. lays down divers distinguishing marks of his sheep , but makes not the least mention of this . true , when a believer is baptized , and doth all other things christ had commanded , that is no doubt one mark that he is one of christ's sheep , but the distinguishing mark is regeneration , and that of having his spirit in our hearts , and leading a godly life . now if any man have not the spirit of christ , the same is none of his . nom. 8.9 . as to infants who die in their infancy , who doubts but they may be happy , since christ says , of such are the kingdom of heaven , i. e. kingdom of glory ? but this is no more ground for you to baptize them , than ( as i have often said ) to give them the lord's supper . does it follow because some infants may belong to the kingdom of glory , they are members therefore of the visible church , and so lambs of christ's fold on earth ? and this brings me to your next , which is your fourth argument , viz. if infants be capable of christ's blessing on earth , and of his presence in heaven ; if they be subjects of his kingdom of grace , and heirs of his kingdom of glory ; then they have an undoubted right to the priviledg of subjects , amongst which the seal of the covenant is not the least . answ . 1. we answer , and argue thus to the first part of your proposition , viz. if many of the jews , and others who were ungodly persons , were capable of christ's blessing , i. e. of being healed of their bodily diseases , they were subjects of baptism : is this sound arguing ? what further blessing christ did vouchsafe to infants when he laid his hands upon them , we know not , for that was the way christ took oft-times in the healing the sick ; and so he blessed many persons that never were baptized as we read of . 2. we ( as i just now told you ) do deny infants are subjects of the visible church ; therefore if by the kingdom of grace you intend not that , you beat the air ; you beg , and prove not ; besides it doth not follow . i say again , tho infants may be heirs of the kingdom of glory , therefore they have an undoubted right to the privileges of the subjects of god's church ; for then it would follow they have right to one privilege as well as another , and are to have fellowship with the saints and houshold of god , as well as baptism . but , say you , or take the argument thus , viz. those whom christ invites to him , and are received by him , his ministers may not refuse , nor put from them . but infants are by christ invited to him , and were received by him ; therefore the ministers of christ may not , ought not , durst not refuse them into communion with them , p. 21. answ . christ invited multitudes to come unto him , and he received them so far as to feed them with barley-loaves and fishes , and to the blessing of healing them of their bodily distempers : may his ministers therefore receive all such into their communion ? 2. in the days of christ when he was on earth , there were many who are said to come unto him , whom he might receive into his presence and company , yet his ministers might not baptize them , nor receive them into their spiritual communion : nor indeed so you dare not receive infants , i mean into your communion of the eucharist , &c. we read of some pharisees and lawyers that came to christ , and he received them into his company , who , it appears , came to tempt him . also the sadduces are said to come unto him , who said there was no resurrection ; may christ's ministers baptize such and receive them into their communion ? therefore in opposition to what you say in pag. 21. of your book , i affirm there was then other ordinary ways of coming to christ than by admission into his church ; christ invited the worst of sinners to him , who nevertheless did not receive him , therefore there are some who must be excluded whom jesus christ graciously invited . your appeal for proof of this argument to st. mark 10.13 . suffer little children to come unto me , for of such is the kingdom of heaven , doth not your business ; they do not belong to the kingdom of grace , i. e. the church ; for if they did belong to , or were of the visible church , as such ; then you need not by baptism make them belong unto it : if christ owns them subjects or members of his visible church , you by baptism have no need , i say , to add them to it ; for if as they are the seed of believers , they are already ( fidem soederis ) not only in covenant with god , but also belong to his kingdom or church upon earth ; all the world may see you go about but to give them that very right or privilege which they had before , and without baptism . doth christ ( say you ) take children into his arms , and shall his church cast them out of her imbraces ? answ . may i not argue thus , i. e. doth christ receive all sorts of persons into his arms of mercy , to heal their bodily distempers , of which some were wicked and ungodly ? and shall the church refuse to receive all such into her imbraces ? besides , all those pretended consequences make no more for infants to be baptized , than for their receiving the lord's supper , and all other privileges that belong , as well as baptism , to adult persons who believe or are disciples . does christ ( say you ) own them for subjects of his kingdom , and shall we allow them no better standing than in the devil's kingdom . answ . does christ own infants to be subjects of his kingdom , and yet did not baptize them ? ( for that he did not ) and shall we attempt to baptize them , as if we were wiser than he ? i must again turn the e●g of the sword against you ; if little children were brought to christ , and he did not baptize them , then we must not . but little children were brought to christ , and he did not baptize them , therefore we must not : here is both truth and reason in this argument , as dr. taylor confesses , but none of both in yours . you your self confess christ did not baptize those infants that came to him , and whom he took in his arms , and blessed ; because with his own hands he baptized none at all , joh. 4.1 , 2. therefore since christ , who was god , foresaw what contention would arise about the baptizing of infants , had it been his will they should be baptized , would he not at this time put the matter out of doubt , have baptized them , or have given command to his disciples so to have done ? if therefore infants be in so good a condition as you say , i. e. subjects of christ's kingdom of grace , let us let them alone , for we cannot , by baptizing them , put them in a better state than they are , without any warrant from christ ; and by baptizing them not , we cannot put them into any worser state or standing than they are in without it . well , you are angry with us , because we know not but that the children of turks and infidels may be in a good condition , as well as children of believers , though we deny not , but that the children of believers have greater advantages than the children of infidels ; namely , by the prayers , good education , and the good examples of their parents , &c. in pag. 22. you say , can any wise or good man believe , that our saviour would speak such favourable words of infants , and his outward gesture manifest so much good-will towards them , only with an intent to ensnare and deceive us ? doubtless it was to encourage his ministers to perform all charitable offices towards them . answ . 1. you mistake , our saviour speaks very little concerning infants , and that which is said of them was accidentally spoken , being occasioned by those who brought little children to him , which the disciples forbad ; and from hence he spake what he did . moreover , the cause why our saviour spoke those words , might be more for the sake of parents , that they might not be afraid touching the condition of their dying babes , than to shew any ordinance belonged to them : for had it been so , doubtless the disciples would not have forbad those people to bring little children to christ . 't is therefore an argument against infant-baptism , and not for it , because the disciples were appointed by their master to be the administrators of that ordinance , on such to whom it did of right belong ; and had infants been the subjects , would they have forbid people to bring infants to him ? 2. you therefore may rather conclude , had they been the subjects of baptism , christ , by not hinting any such thing in the least on this occasion , might rather have left us in a snare , in speaking nothing of it , neither here , nor at any other time . 3. therefore christ speaking so favourably of infants , and yet baptized them not , may teach us to judg favourably of them , and do any charitable office towards them , but not to presume to give them holy baptism without christ's warrant , no more than any other gospel-ordinance . 't is no matter what calvin spoke , 't is no sin to keep such out of christ's fold , which he has given no authority to take in : nor have any people a more charitable opinion of the state of dying infants , than those you call anabaptists . 4. those who are capable of some kind of blessings of christ , we have shewed , are notwithstanding not capable of baptism . we read not , the disciples baptized these little children , nor none else . object . to this you answer ; perhaps they were baptized before : but ( say you ) it doth not follow that the apostles did not baptize these children , because no mention of it : the scripture no where tells us , that the apostles themselves were baptized ; shall we conclude therefore that they were never baptized ? answ . 't is no matter whether we read , or read not , that the apostles were baptized , since we find it was his precept and practice to baptize disciples , or such who did believe in him . we read of multitudes of disciples that were baptized , and we know the way of christ was one and the same ; that which was the duty of one disciple , as a disciple , was the duty of every disciple . we read but of two or three churches who broke bread , and celebrated the lord's supper ; could you shew us but a precept for infant-baptism , or but one example or precedent where one infant was baptized , we would not doubt but those little children might be also ; but this you cannot do . and whereas in pag. 23. you say , that there is not the same reason why infants should be admitted to eat the lord's supper , as there is for them to be admitted to baptism . answ . we deny it utterly . what though the one be a sacrament of initiation , and the other of confirmation ? yet pray observe , that repentance and faith is required of them that are to be baptized , even actual faith and repentance , as well as actual grace and examination , &c. to discern the lord's body in those who are to receive the lord's supper . if all that were to be circumcised , had been required to repent and believe , as in the case of admission to baptism , you had said something ; but the contrary appears , male infants , as such , had a right to that , but have no right to this . and thus i pass to your fifth argument . if the infants of christian parents are s●dorally holy , then ( you say ) they are subjects qualified for baptism : but the scripture pronounces such children federally holy ; therefore they are qualified for baptism , and may be admitted . you cite rom. 11.16 . if the root be holy , the branches are also holy : where , by the root ( you say ) we are to understand abraham , isaac and jacob ; and by the branches , their posterity , the people of the jews . now forasmuch ( say you ) as the jews , the natural branches , are for unbelief broken off , and the believing gentiles are grafted in their stead , and succeed in their privileges , in the sense that they were holy , not with an internal and inherent holiness , passing by natural generation from parent to child , but with an external relative covenant-holiness , grounded on the promise made to the faithful and their seed . answ . 1. i deny your major , and say , if children of believers were federally holy under the gospel , yet they are not qualified for baptism , because 't is not what you imagine gives them right thereto , or qualifies them for it ; but what christ hath ordained and appointed , as the alone proper and meet qualification , which is not that external relative covenant-holiness you talk of , which the new-testament speaks nothing of , as i shall shew by and by , but actual faith , regeneration , or inherent-holiness , which is the thing signified by baptism ; therefore a thousand such arguments will do you no good , since baptism is of meer positive right . 't is christ's own law must decide the controversy , viz what qualifications are required of such who by his authority and law ought to be baptized : prove if you can such an external federal-holiness , qualifies any persons for gospel-baptism ; for if such federal or external holiness , qualifies persons for baptism ; then the jews , before cast off , might have been admitted to baptism , since they had then such a kind of federal holiness ; which kind of holiness you cannot prove believers children are said to have under the gospel ; but if it qualified them not for baptism , it cannot qualify our children for baptism . and that is did not qualify them , is evident , see mat. 3.9 . where some of the branches of this root came to ▪ john baptist to be baptized ; and he refused to admit them with these words , i. e. think not to say within your selves , we have abraham to our father ; for i say , god is able of these stones to raise up children to abraham . ver. 10. and now also is the ax laid to the root of the trees . from whence it plainly appears , that that external relative covenant-holiness , which qualified under the old-testament , persons for circumcision , and jewish church-membership , will not qualify old nor young under the new-testament for baptism , and gospel church-membership . 2. i also deny your minor , and say , the scripture of the new-testament doth not pronounce the children of believing parents federally holy : the text rom. 11.16 . speaks not one word of infants , nor one word of such a kind of federal holiness . mr. tho. goodwin , * who was a very learned man , urging that text 1 cor. 7.14 . tho a pedo baptist saith , in the new-testament there is no other holiness spoken of , but personal or real by regeneration ; about which he challenged all the world to shew to the contrary . and , sir , with your favour , if you cannot from any place of the new-testament prove there is any such holiness spoken of , you are to be blamed for bringing in a private and an unwarrantable interpretation of that holy text. i find there are various interpretations of what is meant by the root in that place . ( 1. ) some understand it of the covenant . ( 2. ) some of christ . ( 3. ) some of abraham , isaac , and jacob. ( 4. ) some of abraham only . what if i agree with the last , and say , abraham is the root ? but what root ? why the root of all his true spiritual seed : and if so , the holiness of the branches was real , in word , and spiritual ; for such holiness as is in the root , is in the branches . and indeed , for want of faith , or of that real and spiritual holiness in many of his natural branches , ( for he was a two-fold root , or father , as i before have proved ) they were rejected , or broken off for their vnbelief ; and the gentiles by faith were grafted in , they having obtained the fatness of the root , or the faith and righteousness of their father abraham , who was the root or father of all that believe . the truth is , as mr. tombs observes , the holiness here meant , is first in respect of god's election , holiness , personal and inherent in god's intention , ephes . 1.4 . secondly , it is also holiness derivative , not from any ancestors , but abraham ; not as a natural father , but as a spiritual father , or father of the faithful ; and so derived from the covenant of grace made with abraham . and thus it appears you have darkened this illustrious scripture , thinking to prove a holiness that the new-testament knows nothing of ; applying the holiness and insection to outward dispensations only in the visible church , which is meant of saving grace● , into the invisible , and make every believing parent a like root to his posterity with abraham to his seed , which we deny . but let the jews covenant and standing before they were broken off be what it would , i am sure no gentile is grafted into christ , but by actual faith ; nor can any be grafted into the gospel-church , without the profession of such faith , therefore you do but beat the air. the jews , 't is true , were broken off by their unbelief , and were also no more a church ; nor is there any such kind of church constituted under the gospel as theirs was , viz. a national church ; for they amongst the jews , who were the true spiritual seed of abraham , receiving christ by faith , were planted into the gospel-church , and between them and gentile believers : now there is no difference , jew and gentile stand in the church now by faith , not by external covenant , privilege-right , or holiness . thou standest by faith , o believer ; mark , not by birth-privilege , but by faith. thy standing is by faith , ( saith one ) yet not thy seed by thy faith , but thou thy self by thine , and they by their own : faith is that by which ( thou standing , and not thy seed ) hast right to stand in the church , and not they : but if thy seed have faith , and thou hast none , then they have right in the church , and thou shalt be excluded . and though under the law we deny not , but that the natural seed or progeny or abraham , were all holy , with an external ceremonial or typical holiness ; and consequently they were then admitted to an external participation of church-privileges : yet now 't is otherwise , old things are past away ; now we know no man after the flesh , 2 cor. 5.16 . that church-state is dissolved , and manner of admission into it , by external birth-privilege , &c. so that this text doth not help you . i shall further open this place of scripture . 1. 't is evident the apostle is in the 9th and 10th chapters to the romans , a treating of the election of grace , and of that covenant of grace and election god made with abraham : these were his people which he had not cast away , chap. 10.1 . and of this sort god had 7000 in elias's days , ver . 4. even so saith he at this present time also there is a remnant according to the election of grace , ver . 5. hence he says , what then israel hath not obtained , &c. — but the election hath , &c. ver . 7. he further shews that abundance of the natural seed of abraham were broken off . how were they broken off ? why , by their unbelief , they not receiving christ , but rejecting the gospel and new-church-state , were broken off : but that the gentiles might not boast over them , the apostle shews there is ground left to believe all those that belong to the election of grace , shall in god's due time be brought in , and so partake of the blessings of the gospel-covenant , or covenant of grace made with abraham . and to prove this , in ver . 16. he lays down an argument , for if the first fruit be holy , the lump is also holy ; and if the root be holy , so are the branches , ver . 16. by the root i understand is meant abraham , root and father , signifying here the same thing , abraham being the root or father , as god represents him , of all the elect , or of such who believe , or the root of all his true spiritual seed . 2. by the first fruits may be meant , isaac , jacob , and the holy and elect patriarchs , for they were given as the first fruits to abraham , of that covenant and free promise of god ; and these were holy , with a true spiritual and internal new-covenant-holiness . 3. by the lump he may mean the whole body of the elect , or the spiritual seed of abraham , from the time the first fruits were given him , until the gospel-days , or whole body of the true israel of god , who were holy , as the root and first fruits were holy . 4. by the branches may be meant the true elect seed that were living then in that present time , as ver . 5. and these were holy too , even as all the rest , both as the root , first-fruits , and whole lump or body , were holy ; that is , all the true spiritual seed of abraham were like himself , viz. holy in a spiritual sense . and now observe , he speaks of some branches that were broken off ; these seemed to be branches , or the children of abraham ; and so they were according to the flesh , but were like those branches , in christ who bear no fruit , and therefore taken away , john 15.2 , 3 , 4. he alludes to the natural seed of abraham , to whom he stood not as a spiritual father or root , but as a natural and legal father , as they were a national church , and sprung from him , and these branches were all broken off , viz. for rejecting christ ; ( 1. ) not broken off from the election of grace , for to that they did not belong , ( 2. ) nor were they broken off of the gospel-church , for they were never grafted into that . but , ( 3. ) broken off from being any more a church or people in covenant with god , the whole old state and constitution being gone , and they not closing in with christ in the gospel-dispensation , grace , and church-state , are said to be broken off as a lost people ; because not replanted or implanted into christ , and the true gospel-covenant ; the old being gone , quite removed and taken away , they have now no root to stand upon , having lost their legal priviledges , as abraham was their father upon that foot of account ; and they not appearing to be the true branches or seed of abraham , as he was the father of all the elect seed , or of all that believe in jesus christ , they must of necessity from hence be broken off from being the people of god , or belonging to any head or root in a covenant-relation to god at all , the dispensation being changed ; old things being gone , and all things being now become new . but this new state , blessings , rites , church , and church-priviledges they rejected ; and thus were some of the natural branches broken off , and the gentiles , who were wild by nature , that is , never were in any visible covenant-state with god , nor in any sense related to abraham as a root , were grafted into the true olive jesus christ , and into the true gospel-church , and so partakers of the sap and fatness of the root , and of the olive , that is , of the spiritual blessings and priviledges of abraham , and of the covenant of grace made with him , and of the sweet blessings and priviledges of the gospel-church , and this they receive and partake of , as being first grafted by saving faith in christ , and so united to his mystical body . but since there are a great number of the old natural branches that are beloved for their father's sake , that is , for the sake of abraham , as the root and father of all the elect seed ; they shall in due time be grafted in again , and so become a people visibly owned of god , and in covenant with him , as all the true seed now are , and formerly were . and if this be considered , what doth this text do to prove the natural seed of believers are in the gospel-covenant ; for if the natural seed of abraham can lay no claim , nor have any right to gospel-priviledges , but are gone or broken off , what ground is there for us to think that our natural offspring ( as such ) should be taken in ? the apostle speaks not of such branches , or of being holy with an external federal holiness , but of such a holiness as was in the root , viz. abraham , who believed in god ; and thus all his true spiritual seed ( who are actually branches and in covenant , being grafted into christ by faith ) are holy : and also all the elect seed of abraham , not yet called , are decretively holy , or in god's sight so , who calls things that are not , as if they were , they are all holy , and beloved for their father abraham 's sake , with whom the covenant of grace was made for himself and all his true spiritual seed ; and 't is from this argument the apostle argues for the calling of the jews , and the grafting of them in again , who belong to the election of grace . they therefore who would make every believing parent to be the root to his natural off-spring , as abraham was to his true spiritual seed or offspring ; or a common head or root of their natural offspring , as he was to his , know not what they say or affirm ; for then there would be so many common roots and fathers , like as abraham was called a root and father ; and then also there would be a knowledg still of men after the flesh , which the apostle paul disclaims , 2 cor. 5.17 . moreover , the jews who were broken off , are still the natural seed of abraham ; and if therefore this holiness was an external relative federal holiness , they are still in that sense holy as far forth as any children of a believing gentile can be said to be ; but this 't is evident is not that holiness of which the apostle speaks , nor is there any such holiness under the gospel-dispensation spoken of . we shall come now to consider your other proof for federal holiness , which is 1 cor. 7.14 . the unbelieving wife is sanctified by the believing husband , &c. else were your children unclean , but now are they holy . which words ( say you ) are st. paul's answer to the corinthians scruple : whether such as had heathen and infidel wives , ought to put them away with their children , as in the days of ezra ? the apostle resolves them , that they ought not ; for , saith he , the unbelieving wife is sanctified to the believing husband : how sanctified ? not in her nature , but in her use , say you ; so as that they might lawfully cohabit and converse together . and for your children they are holy , not with an inherent internal personal holiness ; for the holiest man-child is born in sin , and by nature a child of wrath ; but with an external relative federal holiness ; they are not common and unclean , like the children of infidels , but fit to be partakers of the priviledges of the church , which the children of infidels are not . 1. i answer , you can't be ignorant but ▪ that you know well enough this text hath been fully opened by divers learned men , as well pedo-baptists as anti-pedobaptists , who prove the holiness here spoken of , is no such external relative federal holiness you dream of . in the first place you speak right , it was about that very matter that the corinthians wrote to st. paul , viz. whether the believing husband might live or cohabit with the unbelieving wife , &c. so that the scope and coherence of the text opens the matter , and shews what holiness 't is the apostle intends , viz. only a matrimonial holiness ; for should he make their marriage void , their children would be unclean or illegitimate , i. e. bastards : for though 't is true the case was not as you say concerning men and whores , but about husbands and wives ; yet you honestly say , it was about the lawfulness of their marriage , as in ezra's time , when some were commanded to put their wives away , because the marriage was unlawful : such , say we , as is the sanctification or holiness of the unbelieving wife or husband , is the sanctification or holiness of the child ; and that you grant to be a matrimonial sanctification ; so as they might lawfully cohabit together as man and wife . and indeed if the children had from hence an external relative federal ●●liness , it would follow also that the unbelieving husband and wife had such an external relative federal holiness likewise , and that would open the same door to baptize the unbelieving husband or wife : for may not another person argue thus , the unbelieving husband is holy , or sanctified by the believing wife , and therefore by virtue of her faith may and ought to be baptized ? you read [ to ] the believing husband , and indeed i find the greek word else-where so renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let us consider how the apostle speaks , viz. with respect to a thing present , or past , therefore he useth the preterperfect tense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath been sanctified : yea , in probability he speaks of a sanctification even when both were unbelievers or infidels ; for he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice in the preterperfect tense , and he mentions the unbeliever distinctly ; but the believer without the expression of his faith , under the title of husband or wife , and saith , your children in discrimination , without difference , as well those they had before , one was a believer , as since ; and if so , then the children born to them , whilst both were unbelievers , were as holy as such born after one became a believer ; and what holiness was in the children then think you ? even no other than that which is in all children born in lawful wedlock , whether their parents are believers or unbelievers . and this sense is the more confirmed in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctification is the same with chastity , 1 thess . 4.7 . so that the sense is , the unbelieving husband is sanctified to his wife , that is , lawfully or chastly used as a husband , without fornication in respect of his own wife , whether believer or unbeliever , and therefore not to be refused . and this sense only serves for the apostle's purpose . the words are a reason why they might lawfully live together ; the reason must be taken from that which was not contingent , but certain . therefore let them live together ; for though one be an unbeliever the other a believer , yet marriage continues still , they are husband and wife , and sanctified to each others use in respect of their chast ejoyment of each other , and it is no sin in them so to company together notwithstanding the unbelief of one party ; for marriage is honourable among all , even unbelievers , and the bed undefiled , heb. 13.4 . and holiness and honour are terms ( as one observes ) of like sense in this matter , 1 thess . 4.7 . now this being granted , which inddeed must of necessity , then the uncleanness must be understood of bastardy , and the holiness of legitimation , as mat. 2.15 . for no other holiness necessarily follows to their children in that their parents marriage is lawful : see the apostle's conclusion , else were your children unclean : you leave out [ else ] for you mention children as another doubt which was in the corinthians about them , which cannot be gathered from the text nor scope of it , but [ else ] were your children unclean , is brought in as an argument to prove that which he saith last ; as the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shews ; for the terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 else were , are argumentative as much as quoniam tum , becaus● then used . so 1 cor. 15.14 , 29. rom. 11.16 . to prove that which went before . that here the argument is ab absurdo , from an absurdity which would follow if the thing to be proved were not granted , and the speech must needs be elliptick , and somewhat is to be repeated to make the speech full , as when it s said , rom. 11.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and to make the sense you must add , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of work ; and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for if the unbelieving husband hath not been sanctified to the wife , your children , &c. so that this argument of the apostle is entire , viz. if the unbelieving husband were not sanctified by the wife , then were your children unclean ; but they are not unclean , but holy ; ergo , the unbelieving husband is sanctified to the wife . now the major of the syllogism is a contradiction , the sequel of it were not true if this proposition were not true : all the children of those parents , whereof the one is not sanctified to the other , are unclean . now if the sanctification be here meant of matrimonial sanctification , as i have proved it must ; and the uncleanness be meant of federal uncleanness , so as to exclude them out of the covenant , whether of saving grace , or church-priviledges , the proposition were most false , sith the children of parents , whereof one was not matrimonially sanctified to the other , but came together unchastly , as pharez and zarah of judah and tamar , jepthah of gillead , and many others , were within the covenant of saving grace and church-priviledges : therefore to make the proposition true , ( without which the apostle speaks that which is most false ) it must be understood of uncleanness by bastardy ; for it 's true of no other uncleanness , that all children of those parents , whereof the one is not sanctified to the other , are unclean , but now are they holy : the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but now , is not an adverb of time here , as beza rightly speaks , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , else were . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but [ now ] is a particle of reasoning used in the assumption of arguments , which shews it is the assumption of the apostle's argument , and therefore it must be understood of holiness opposite to the uncleanness mentioned ; but that being no other than bastardy , the holiness can be meant of no other than legitimation . nor is this any more an unlikely sense , sith barstards were reckoned among unclean persons , deut. 23.2 . and the apostle's expression is allusive to the jewish speaking and estimation , and why it should be thought strange that holy should signify legitimation , i know not , when as mal. 2.51 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seed of god , is rendred by some pedo-baptists a holy seed , we read it a godly seed , which were such children ( you cannot deny ) born in lawful marriage . and that we are not alone touching this sense of the words and matter , pray take the testimony of divers learned men , who yet held infant-baptism , but found this text remote to the business of proving it . jerom , as i find him quoted by a learned man , saith , because of god's appointment marriage is holy . see chameri , § . 50. sic ambrosium , thomam anselmum exposuisse , & tunc suarez appellat literalem sensum . that ambrose , thomas , anselm so expounded it , and this suarez calls the literal sense . melancthon in his commentary upon this place , saith thus , therefore paul answers , that the marriages are not to be pulled asunder for their unlike opinions of god , if the impious person do not cast away the other . and for comfort he adds , as a reason , the unbelieving husband is sanctified by the believing wife . meat is sanctified : for that which is holy in use that is granted to believers of god , things prohibited under the law , as swines flesh , and a woman in her pollution were called unclean . the connexion of the argument is this , if the use of marriage should not please god , your children would be bastards , and so unclean : but your children are not bastards ; therefore the use of marriage pleaseth god : and how bastards were unclean in a peculiar matter , the law shews , deut. thus far melancthon . camerarius gives the same sense , as chamier observes . musculus in his comment on the place , confesseth , that he had formerly abused this place against the anabaptists . camera on the place saith [ for the unbelieving husband hath been sanctified ] an unusual change of the tense ; that is , sanctified in the lawful use of marriage : for without this , saith he , it would be that their children should be unclean , that is , infamous , and not legitimate ; who so are holy , ( that is , during the marriage ) are without all blot of ignominy . erasmus upon the place saith thus , infants born of such parents , as one being a christian , the other not , are legitimately holy ; for the conversion of either husband or wife , doth not dissolve the marriage which was made when both were in unbelief . nay , i find a very learned divine to affirm the ancients expounded this place no otherwise . none , saith he , that ever i met with , expound it of federal holiness , till the controversy of the anabaptists in germany arose . and , sir , since you are so ingenuous , as to confess in pag. 25. that the unbelieving husband is sanctified in respect of conjugal relation to the wife in a way of marriage , in which , so far you agree with these learned men ; and this being so , how come you to assert 't is federal holiness , that is said to be in the children ? what we say , it appears , is not a racking of the scripture to maintain a private opinion , therefore what you speak is not true ; and tho the word [ holy ] refers here to what we affirm with others , yet the apostle speaks truly . tho 't is granted the children of heathens born in lawful wedlock , are no more bastards than the children of christians : for if the marriage were made void it would render their children to be unclean , or base born . and what tho the greek word doth signify in so many places you mention , spiritual sanctification and separation to god ? shew us where it signifies external relative federal holiness in the new testament . yet , as one observes , the word is not bound up to that sense , as you seem to intimate ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for castimoniam servo , as stephanus in his thesaurus observes out of demosthenes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where a priest of bacchus speaks thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i am holy and pure from the comp●●● of man : and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chaste , to be chaste , to make chaste , chastity , coming from the same root with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy ; whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reverence , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admire , as grammarians conceive , are used for holiness very frequently , both in scripture and in all sorts of greek writers : so that what you say as to the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holy , that it cannot be taken for [ legitimate ] is fully cleared , and we justified from your unjust accusation , viz. that we wrested the word to favour our private opinion : neither are we out in our logick , as you infer ; but now the inference may be , that you are weak in your greek . and to conclude ; but if it doth signify holy , as you say , why might not the children of such as the apostle speaks of , be said to be holy , as well as the infidel of unbelieving wife is said to be sanctified ? what is the difference between holy and sanctified ? chap. iv. wherein the argument for infant-baptism , taken from the constant and universal practice of the church in all ages , which is mr. burkit 's last argument , is fully answered , and antiquity proved on our side . your sixth and last argument for infant-baptism , is this , viz. that which has been the constant and immemorial practice of the church of god in all ages of the world , is unquestionably an ordinance of god , and agreeable to his will. but infants initiation , or the admission of infants into the jewish church by circumcision , and into the christian church by baptism , has been the immemorial practice of the universal church from the days of abraham to this day . therefore it is undeniably an ordinance of god , and agreeable to his will. answ . 1. though this syllogism is not good , i mean true in form , yet i shall pass that by , and give you a full answer . but why do you confound things together , i mean , initiation and baptism ? as if no children were initiated into the jewish church without circumcision ; for 't is not so , the females were initiated without circumcision , or baptism , or any other external rite so far as we read of . but as to infants being admitted members of the jewish church we deny nor , and all your arguments from thence i have already answered ; your business is to prove they were admitted into the gospel-church , and that by baptism . the church of christ under the gospel , is more spiritual than that under the law , i tell you again , 't is not national , not members by generation , but by regeneration ; not those born of the flesh , but those born of the spirit . and pray read what reverend dr. owen hath said in his catechism about government , p. 106. our lord jesus christ ( saith he ) hath laid down as an everlasting rule , that unless a man be born again , he cannot enter into the kingdom of god , john 3.3 . requiring regeneration as an indispensable condition in a member of his church , a subject of his kingdom ; for his temple is now built of living stones , 1 pet. 2.5 . men spiritual , and savingly quickned from their death in sin , and by the holy ghost , ( whereof they are partakers ) made a meet habitation for god , ephes . 2.21 , 22. 1 cor. 3.16 , 2 cor. 6.16 . which vital supplies from christ its head , encreaseth in faith and holiness , edifying it self in love. and ( saith dr. taylor ) they that baptize children , make baptism to be wholly an outward duty , a work of the law , a carnal ordinance ; it makes us adhere to the letter , without regard of the spirit , to be satisfied with shadows , to return to bondage , to relinquish the mysteriousness , the substance and spirituality of the gospel ; which argument is of so much the more consideration , because under the spiritual covenant or gospel of grace , if the mystery goes not before the symbol , ( which it does , when the symbols are signations of grace , as the sacraments are ) yet it always accompanies it , but never follows in order of time. and this is clear in the perpetual analogy of holy scripture . — the lord open your eyes , sir , i am perswaded you speak as you believe . but to proceed ; you come , in pag. 26. to the gospel-church . ( 1. ) from the command of christ . ( 2. ) from the practice of the apostles . ( 3. ) from the constant usage of the primitive church after the apostles . 1. that infants were to be admitted into the christian church , you say , appears from our saviour's express command in the words of the commission , mat. 28.19 . go , disciple all nations , baptizing them ; that is , go and proselyte all the gentile nations , without distinction of country , sex , or age whatsoever , make the gospel-church as large as you can . answ . 1. who is so blind as he who is not willing to see ? it is evident to all men who understand what they read , that none are to be baptized by the virtue and plain meaning of our saviour's commission , but such only who are first made disciples , ( as i have proved ) or as st. mark renders it , such who believed . and that 't is so , i have already proved ; ( 1. ) from the practice of christ , john 4.1 . he first made disciples , and then baptized them . ( 2. ) from the practice of the apostles , who always required faith and repentance of such , they by virtue of their commission , did baptize , as acts 2.37 . & 8.27 . & 10.47 . ( 3. ) from the nature of the ordinance it self , it being a sign of that inward grace the person baptized ought to have . ( 4. ) from the nature of the gospel-church , it being only built up of living stones , and to be no larger than christ appointed it . but ( say you , pag. 27. ) doubtless had our saviour here intended the exclusion of infants out of the visible church , he would have acquainted her with this alteration , christ being faithful to him that appointed him , as was moses in all his house , heb. 3.2 . answ . i must retort it back upon you with much better reason : doubtless , say i , had our saviour intended the admission of infants , he would at this time have acquainted his disciples , ( and so us ) that it was his will they should be received , since , as you well say , he was so faithful , and the rather , because he commanded his disciples to receive into his church such who were taught or made disciples . when he commanded abraham to circumcise his male-infants , abraham knew well enough he was not to circumcise his females , though he received no negative law in the case . what is not commanded , i say again , is forbid , especially in all instituted worship , or else whither shall we run ? thus your first proof is gone , having nothing in it .. 2. baptizing infants appears in the christian church ( you say ) from the practice of the apostles , who baptized whole families , i. e. lydia and her houshold , acts 16.15 . the jaylor and all his , &c. answ . 1. if there were no families or housholds but in which there are some infants , you might have some pretence for what you infer from hence ; but how palpable is it that there are every where many whole families in which there is no infant or child in non-age ; and this being so , what certain conclusion or consequence can be drawn from hence ? 2. besides , you know by a certain figure called a synecdoche , a part is put for the whole , as isa . 7.2 , 5 , 8 , 9. the tribe of ephraim is put for all israel : 't is said , all jerusalem and judea went out to be baptized by john in jordan . in 1 sam. 1.21 , 22. the text saith expresly , the man elkanah , and all his house , went up to offer unto the lord ; yet in the next verse 't is as expresly said , that hannah and her child samuel went not up ; and yet 't is said , all his house went up . 3. as touching the jaylor's house , 't is positively said , paul preached to him , and to all that were in his house , ( do you think he preached to his infants , if he had any ) ? and to put the matter out of doubt , 't is said , he rejoiced , believing in god with all his house ; as well as 't is said , he was baptized , and all his . 4. and as touching lydia , we still say 't is uncertain whether she was a maid , widow , or wife ; but if she was married , and had children , 't is very unlikely ( if babes ) that they were at that time with her , because she was far from her proper dwelling , nay many miles from it , for she was of the city thyatira , vers . 14. but when paul preached to her , she was at philippi , where she was merchandizing , being a seller of purple ; can we suppose she carried her little babes so far to market ? besides , those of her house were called brethren , who were baptized with her , therefore sure children cannot be here meant , vers . 40. will you , sir , build your practice of baptizing of little babes from such uncertain conclusions , when 't is uncertain whether she had children or no ? or if she had , whether they were with her at that time or not ? our denying of it , is as good as your affirming it ; yet 't is plain she had servants , or some who are called her houshold , therefore that is impertinent you mention in p. 28. and thus it appears to all impartial persons , that there is nothing in your second proof touching the practice of the gospel-church ; here 's no mention made of one infant baptized , nor the least colour of reason to conclude there were in those families . but you in the next place put us upon searching the scripture to prove a negative , i. e. that there were none baptized in infancy ; you might as well bid us search and see if we can find there were not one infant who broke bread , or were not ordained an elder or pastor of a church . how can we prove they did not make use of honey or oil in baptism , which some of the ancient fathers used , as mr. perkins notes ; or salt and spittle , which practice is still ( as i said before ) in the romish church ? where is the extream vnction forbid , or auricular confession , or to use beads in prayer , and a hundred more such romish popperies ? may these things be therefore done ? because we read not they are forbid , i thought adding to god's word was forbidden , rev. 22. but we will repeat your words to see the strength of your argument . search the scripture , and produce me , say you , one instance if you can , from the time st. john the baptist , to the death of st. john the evangelist , which was more than threescore years , during which time many thousands of infants were grown up to maturity , and make it appear they were not baptized in their infancy , or that their baptism was deferred till riper years ; or that there is any divine command for the delaying the baptism of children of christian parents until they are grown up , and i will frankly yield the cause . bravely spoken ! answ . i must retort this argument back again upon you also , and shew 't is a great argument against infant-baptism , and not for it . for , say i , let it be considered that since there was such a long space of time as 60 years , and much longer , between john baptist and the death of john the beloved disciple , or john the evangelist , during which time many thousands of infants were born of baptized believers , both jews and gentiles . now reader , pray observe mr. burkit says in the gospel-day , and when our saviour sent his disciples first to preach , they were to teach or make disciples of those they baptized ; but upon the parents believing and being baptized , he says , their children were admitted to baptism also . now say i , since many parents thus taught and baptized , had multitudes of infants born to them ; how comes it about that we read not of one of their infants were baptized ? no not from the time of john baptist , to the death of john the evangelist ? can any man think had any infants been baptized , that god would not have left some account of it , to put the matter out of doubt , especially since it was never taught doctrinally , or commanded ? certainly , it could not stand consistent with the care , wisdom and faithfulness of jesus christ , to have hid and concealed such a practice , had there been one infant by his authority or allowance baptized . but since the scripture is silent in it , we may assure our selves 't is not the will of god infants should be baptized . also if those who were to be baptized , were first to be taught , were first to repent and believe ; then it follows clearly that baptism must be deferred till children were of ripe years , and able so to do . we come to what you say in pag. 28. where you tell us of a cloud of witnesses for infant-baptism in the churches after the apostles time . answ . and so you may if you pass the first 2 or 3 hundred years after christ ; and many errors besides which crept amain into the churches . but pray remember , sir , now you are without book , you are forced to quit the holy ▪ bible , that sacred history , and great charter of the church : and therefore all your proof out of humane history , which may be true , or may not be true , signifies just nothing . but you had best take heed lest we carry the cause against you here too , i. e. for the first centuries ; we will examine your authors and humane testimonies . the first is vossius , a later writer , i know not but you may have ireneus and st. cyprian , out of him : i do confess ireneus lived not above 200 years after christ , or in the second century . thus you and others cite him , viz. omnes venit christus per semetipsum salvare , omnes qui per eum renascuntur ad deum infantes & parvulos juniores & seniores . in english thus , jesus christ came to save all by himself , all who by him are born again unto god , infants and little ones , young and old. answ . reader , pray observe here is not a word of one infant baptized , but mr. burkit infers it from his words ; so that we have nothing but consequence yet , neither from god's word , nor the words of man. christ no doubt came to save some of all sorts of men ; and who doubts but he came to save infants and little ones , young and old ? but why must those words , who are born again , be applied to infant-baptism . the scope of ireneus in that chapter is to refute the grosticks , who said that christ did not exceed one and thirty years of age ; against whom ireneus alledged that christ lived in every age , of infancy , youth , old and age ; that by his age and example , he might sanctify every age. so that here ireneus speaks not of being born again by baptism : for he saith , omnes inquam qui per eum renascuntur in deum ; i. e. i say all which are born again by him to god , i. e. by christ ; not as if he had baptized infants , but because he , ( i. e. christ ) was an infant , that by the example or vertue of his age , he might sanctify infants , as the whole discourse in latin plainly shews , viz. magister ergo existens , magistri quoque habebat aetatem , non reprobans nec supergrediens hominem , neque solvens suam legem in se humani generis , sed omnem aetatem sanctificans per illam , &c. 2. as to cyprian , he lived , as i find it in history , about 248 , or 300 years after christ : and should i tell the reader what corruptions and errors were let in about that time , he would not wonder to hear infants were allowed baptism : yet we have cyprian against cyprian . it is true , as far as i can gather , in his time infant-baptism was first introduced , without any ground or warrant from christ , and it was as strongly opposed , which appears by the debates and doubts about it . 3. the third humane authority you bring is that cursed decree of the milevetan council , that all who denied infant-baptism , should be anathema , accursed . if you come but a little lower , you have proof enough in the popish councils , decrees and canons . but 't is to be observed , that those fathers pleaded for infant-baptism , as that which took away original sin , and gave children the eucharist too ; in the first sacrament abusing that text , john 3.5 . and in the other , that in john 6.53 . these are all your humane proofs from the churches after the primitive apostolical days , which you bring ; and i doubt not but to give you better and more authentick authority from some of the ancient fathers against infant-baptism , than you have brought for it , and some of them nearer the apostles days too . the first is justin martyr , though i have him not , yet take his words as they are cited by mr. richard baxter's saints rest , cap. 8. sect. 5. i will declare unto you how we offer up our selves to god , after that we are renewed through christ ; those amongst us that are instructed in the faith , and believe that which we teach them is true , being willing to live according to the same , we do admonish to fast and pray for forgiveness of sins , and we also pray with them : and when they are brought by us into the water , and there , as we were new born , are they also by new birth renewed ; and then in calling upon god the father , the lord jesus christ , and the holy spirit , they are washed in water , &c. this food we call the eucharist , to which no man is admitted but only he that believeth the truth of the doctrine , being washed in the laver of regeneration for remission of sins , and so liveth as christ hath taught ; and this ( saith mr. baxter ) is , you see , no new way . 't is said justin martyr was converted about 30 years after the apostle john : and by the order then used in the church , it appears there was no infant-baptism thought of . walafrid strabo , as i find him cited by a great historian , says , that there was no children , but aged understanding persons , baptized in this age ; that is to say , in the 2 d century . walafrid strabo , eccl. hist . c. 26. vicecom . l. 1. c. 30. tertullian in his book of baptism , speaking of that text , suffer little children to come unto me , saith , indeed the lord said , do not hinder them to come unto me : let them come therefore while they grow to years , and while come let them be taught , let them become christians when they are able to know christ ; why doth innocent age hasten to the remission of sins ? men will deal more warily in worldly affairs : so that they who are not trusted with an earthly inheritance , are trusted with an heavenly one : let them ask for salvation , that thou mayst appear to have given it to him . dr. taylor saith thus , the truth of the business is , as there was no command of scripture to oblige children to the susception of it ; so the necessity of pedo-baptism was not determined in the church , till the canon that was made in the milevetan council , a provincial in africa , never till then . i grant , saith he , it was practised in africa before that time , and they or some of them thought well of it : and tho that is no argument for us to think so ; yet none of them ever pretend it to be necessary , nor to have been a precept of the gospel . st. austin was the first that ever preached it to be necessary , and it was in his heat and anger against pelagius . thus dr. taylor . ignatius in his discourse about baptism , asserts , that it ought to be accompanied with faith , love and patience , after preaching . h. montanus , p. 45. and jacob dubois , p. 16 , to 22. and dutch martyrology , where ignatius's letters are mentioned to polycarp tralensis , to them of philadelphia . dr. taylor saith , in his disswasive against popery , pag. 118. printed 1667. one of his last pieces , thus , viz. that there is a tradition to baptize infants , relies but upon two witnesses , origen and austin ; and the latter having it from the former , it lies upon a single testimony , which , saith he , is a pitiful argument to prove a tradition apostolical : he is the first that spoke of it , but tertullian that was before him , seems to speak against it , which he would not have done , if it had been an apostolical tradition ; and that it was not so , is but too certain , if there be any truth in the words of ludovicus vives , who says , that anciently none were baptized but persons of riper age. and as touching origen's works , and many more of the ancient fathers , there is great cause to doubt about them , because , as mr. perkins notes , no greek copies thereof are extant ; and many other books said to be written by such and such fathers , are spurious , and never wrote by them . see perkins . great basil in his book of the holy spirit , chap. 12. saith , faith and baptism are the two means of salvation inseparably cleaving together ; for faith is perfected by baptism , but baptism is founded by faith ; and by the same names both things are fulfilled : for as we believe in the father , son , and holy spirit , so also we are baptized in the name of the father , son , and holy spirit ; and indeed there goeth before , a confession leading us unto salvation ; but baptism followeth , sealing our confession and covenant . the same churches teacher , ( saith the learned dr. du-veil ) in his third book against eunomius , speaketh thus , viz. baptism is the seal of faith , faith is the confession of the godhead ; it is necessary we should first believe , and then be sealed in baptism . du-veil on act. cap. 8. p. 278. zonaras saith , the babe will then need baptism , when it can chuse it . gregory nazianzen , in his 4 th oration , saith dr. du veil , of those who die without baptism , gives us an instance in those to whom baptism was not admitted by reason of infancy . and the same nazianzen , though he was a bishop's son , being a long time bred up under his father's care , was not ( saith the said doctor ) baptized till he came to man's age. in like manner ( saith he ) basil the great , that was born of devout parents , and instructed from his childhood , was not baptized until a man , p. 280. also saith john of antioch , called afterwards chrysostom , was born of christian parents , as the truer opinion is , tutored by the famous bishop meletius , was not yet baptized till he was one and twenty years of age. hierom , also ambrose and austin , who were born of christian parents , and consecrated to christian discipline , even from their childhood , were not baptized before thirty years of age , as dr. taylor bishop of down asserts , in his 12 th section of the life of christ . now , sir , here are examples enough that do prove , in the primitive times , children of baptized believers were not baptized , but had their baptism delayed till they themselves believed , and gave an account of their faith. had it been the constant custom of the godly to baptize infants , would not these , think you , have been in their infancy baptized ? grotius ( as i find him quoted by dr. duveil ' ) saith , the primitive churches did not baptize infants . see grotius his notes on the gospel . nay ( saith the same great and learned writer ) it doth most plainly appear , by the right of baptizing used in the romish church , for baptism is to be asked before the person to be baptized do enter into the church ; which the surety does in the infant 's name ; a clear distinct confession of faith is required , which the same surety rehearseth in the infant 's name , i. e. a renouncing of the world , its pomps , the flesh and the devil . we may by this perceive from whence the original of our old church-catechism came . but this is a clear argument , saith the doctor , to prove of old the persons who were to be baptized , asked themselves baptism in their own names , of their own choice , and profess their own faith. in the neocesarean council it was framed thus ; as to those who are big with child , they ought to be baptized when they will ; for in this sacrament there is nothing common to her that brings forth , and that which shall be brought forth from her womb , because in that confession , the liberty of every one's choice is declared . whence we may infer , 1. that in that age there seemed to be that aversness from baptizing children , that they were not willing to admit women great with child to baptism , lest it should be thought that the child was baptized with them . 2. that in those times , in the confession of faith , in the death , burial , and resurrection of christ , which was done in a publick and solemn manner in their baptism , a liberty of choice and consent was required as preparatory to it : for the incapacity of the infant in the womb , to declare this choice and consent , is the reason why they conclude that the infant was not baptized with the mother . 3. that it was then judged necessary to have the consent and choice of those who were to be baptized . dr. du-veil citing the same synod on this passage , ( viz. that concerning the baptism of a woman with child , that her baptism concerns not her child , for every one is to give a demonstration of his own faith and confession ) saith , — however the interpreters draw it to another purpose , it does appear , that the question was made of a woman big with child , because it did seem that the child was baptized together with the mother ; which notwithstanding ought not be used , nor to be baptized , except of its own proper election and profession . dr. barlow late bishop of lincoln , in his letter to mr. t. saith , i believe and know that there is neither precept nor example in the scripture for pedo-baptism , nor any just evidence for it for above 200 years after christ . tertullian condemns it as an unwarrantable custom ; and nazianzen a good while after dislikes it : sure i am ( saith he ) that in the primitive times they were catechumeni , then illuminati or baptizati , and that not only pagans , and children of pagans converted , but children of christian parents . the truth is , i do believe pedo-baptism , how or by whom i know not , came into the world in the second century ; and in the third and fourth began to be practised , though not generally , and defended as lawful from the text , john 3.5 . grosly misunderstanding upon the like mistake , john 6.53 . they did , for many centuries , both in the greek and latin church , communicate infants , and give them the lord's supper ; and i confess they might do both , as well as either , &c. thus bishop barlow . curcaeleus saith , poedobaptismus duobus primis à christo nato saeculis suit in cognitus , &c. pedo-baptism was unknown in the two first ages after christ , but in the third and fourth it was approved of by a few , in the fifth and following ages it began to be generally received . and therefore ( as afterwards he saith ) this rite is indeed observed by us as an ancient custom , but not as an apostolical tradition . the same learned author , de peccato originis , numb . 50. saith , morem infantes baptizandi non coepisse ante tertium à christo nato saeculum , &c. that the custom of baptizing infants did not begin till the third age after christ , but in the two former no foot-steps of it appear . and afterwards saith , sine ipsius [ christi ] mandato introducta est ; it was introduced without the command of christ . athanasius in sermone 3. contra arianos , saith , our saviour did not slightly command to baptize , but first of all said , teach , and then baptize , that true faith might come by teaching , and baptism be perfected by faith. haimo in postilla upon the text , go teach all nations , fol. 278. in this place ( saith he ) is set down a rule rightly how to baptize ; that is , that teaching should go before baptism ; for he saith , teach all nations ; and then he saith , and baptize them ; for he that is to be baptized , must be before instructed , that he first learn to believe that which in baptism he shall receive : for as faith without works is dead , so works when they are not of faith , are nothing worth . ●●dem in annotationibus in mar. the apostles were commanded , first to teach , and then to baptize : the jews were brought by ceremonies to the knowledg of the truth , but christians must learn to know them first . beda ; all those that came to the apostles to be baptized , were instructed and taught , concerning the sacrament of baptism , then they received the holy administration thereof . rabanus . the catechism , which is the doctrine of faith , must go before baptism , to the intent that he that is to be baptized , ( i. e. catech●●●nus ) may first learn the mysteries of faith. arnobius . thou art not first ( saith he ) baptized , and then beginnest to effect and embrace the faith ; but when thou art to be baptized , thou signifiest unto the priest what thy desire is , and makest thy confession with thy mouth . jerom upon matth. saith , the lord commanded his apostles , that they should first instruct and teach all nations , and afterwards should baptize those that were instructed into the mysteries of the faith ; for it cannot be , ( saith he ) that the body should receive the sacrament of baptism , till the soul have received the true faith. sir , what think you now of the testimony of the ancient fathers , and of the practice of the churches after the apostles days ? sure the reader must needs conclude we have it here too , and you must yield whether you will or no , and give up the controversy . but to proceed ; your first demonstration to prove infant-baptism in the days after the apostles ( in pag. 30 , 31. ) is this , viz. because that children had hands laid upon them in their minority . answ . this signifies nothing , for as the fathers changed the ordinance of baptism from believing men and women to ignorant babes , so they changed imposition of hands ( which i own to be a principle of christ's doctrine , heb. 6.12 . ) to such young people who in their minority had learned the articles of the christian faith : but clear it is , in the primitive apostolical times , none but baptized believers were admitted to that ordinance of laying on of hands , as acts 8.14 . & 19.6 . witnesses . you do well to acknowledg , in the same 29 th page , that anciently there were such called catechumeni , persons taught or instructed , and afterwards baptized . you say indeed that there were two sorts , the last you bring for your purpose ; but i know not where you have your testimony , and therefore shall pass it by . so much to your first demonstration from the 〈◊〉 fathers . your second to prove infant-baptism is this , viz. because ( say you ) infants in the primitive times were admitted to the lord's supper , therefore you conclude they were admitted to baptism . answ . and they had , say i , as much ground , as dr. taylor says , for the one as for the other ; and there is the same parity of reason to conclude , as they err'd in the one , so they did in the other . why do you not from hence give infants the lord's supper ? the reason you give i have before proved insignificant . as to your third demonstration , it is not denied her that infant-baptism was received in the church in the third and fourth century ; with many other fopperies , but that does you no kindness ; the church was adulterated from the true apostolical faith and practice in many respects in those and after times downward . your fourth demonstration is this , viz. pag. 33. if it was a gross error in the primitive fathers to admit infants to baptism , then they in suffering such an error to pass uncensured and uncondemned , were guilty of the greatest impiety , &c. answ . what then ? i ask you , whether you do not believe for several centuries those fathers who admitted infants to the lord's supper without censuring or condemning it , were not guilty also of as great impurity ? besides , did not the same fathers hold other errors ? see mr. perkin's demonst . of the problem , pag. 488. these are his words , viz. and whereas some fathers , viz. ireneus , justin , clement , tertullian , held that the law of nature had power to save the gentiles without christ . and again he saith , the fathers have errors , yea , and that sometimes gross ones . doth not history tell us the fathers used other rites also , and that in baptism ? see perkins , p. 549. the fathers , saith he , used some other rites and ceremonies which are now omitted , as kissing of the child which was baptized , in cyprian , l. 3. ep . 8. use of milk and hony , use of milk and wine . hierom. in isa . cap. 55. it was an use for the baptizer to blow in the face of the baptized , and the party baptized used to exufflate the devil , whom he renounced . what credit is to be given to such fathers ? they gave the eucharist to children likewise . you say the church of england is for infant-baptism , article 27. also the french , dutch , bohemian , helvetian churches : what of all this ? why did you not put in the church of rome with them ? 't is clear the church of the hebrews , a church at rome in the apostles days , the church of the corinthians , galatians , philippians , ephesians , colossians , sardis , smyrna , pergamus , philadelphia and laodicea , owned it not . we must go to the fountain , and not to the muddy stream , to drink pure water . from the beginning it was not so . but , say you , if now the anabaptists can believe that almighty god has suffered all his churches ancient and modern , and that in all parts of the world to fall into one and the same destroying practice . they have a power which i shall never envy , namely , of believing what they please , pag. 34. answ . 1. you take that for granted which you prove not , viz. that all these churches who hold infant-baptism are true churches of christ . sir , i must tell you , we have not such a power of faith as to believe that . 2. doth not the apostle declare , that a general apostacy from the true apostolical faith and doctrine would after his days ensue ? and hath not the church of rome , that mother of harlots , made all the earth drunk with her cup for near 1200 years , or more , and corrupted all those churches , more or less , with her poisonous errors and false doctrines , rites and ceremonies ; and yet almighty god hath suffered her for so long a time ? and many other errors among protestants . 3. see mr. tombs his answer to this . for if the whole church might err ( saith he ) in one age , it may also in all ages , collectively considered , the promises being no more to the church in all ages , collectively considered , than in each age distributively considered , nor any means given to them after the apostles , collectively considered , to keep them from error , than to each distributively : yea the churches nearer the apostles had more means to keep them from error than other ages , yet they err'd in doctrine and discipline , as many writers shew . as for the promise , mat. 16.18 . it is not true of the whole church visible , the gates of hell have and do prevail against her so ; but of the invisible ; and yet the promise is not to the invisible , that they shall not err , but they shall not err finally to damnation , which if they did , then the gates of hell should indeed prevail against them . 4. your church , and all those other churches mentioned by you , have other errors besides this , and yet god suffers you and them to continue at present in those errors , for reasons best known to himself ; nor do we say we are without any errors , or any church on earth , we pretend to no infallibility : but in the point of baptism we are right by your own concession , i mean , as to the baptizing of believers . 5. and lastly , we do not say this error of yours about infant-baptism , is a soul-damning error , god forbid ; tho it doth tend to destroy too far the nature of the holy sacrament of baptism , and so also a right gospel-church according to the apostolical constitution , making your church national , when the gospel-churches planted by christ and his apostles were congregational . so much in answer to all your arguments for the lawfulness of infants-baptism . chap. vi. shewing infant-baptism is of no use at all , in opposition to what mr. burkit affirms , but contrariwise sinful , i. e. it being an error , hath also many evil and bad consequences attending it . with some reflections on infants baptismal covenant , as asserted by mr. dan. williams , as well as this author mr. burkit . you say , the anabaptists assert infant-baptism is unlawful , because 't is unuseful , children understanding no more than brute beasts what is done to them ; therefore you may as warrantably baptize a beast as a child , pag. 34. and then say , pag. 35. that infant-baptism is greatly advantagious as an act of initiation into the visible church . answ . 1. you have no warrant to baptize a child ; but who of the anabaptists ever said such words as you here mention ? dare you accuse your neighbours falsly ? 't is a bad and unseemly comparison . but 't is no marvel we meet with it from such as you who are prejudiced against us : some of your brethren formerly charged us with baptizing naked . god will judg between us and you in his due time . answ . 2. you should have proved it an institution , or an appointment of christ ; but that you have not yet done , nor never will. true , were infant-baptism ordained by christ to be an initiating rite into the gospel-church , doubtless it had been useful . 3. but what good doth your baptizing them do them ? what priviledge of the church do you allow them ? i know not one ; if indeed it did adopt the child to be a son or daughter of god , you say something ; or if god had appointed it to be a sign or token of it ; but this he hath not done , and 't is not in your power to do it . 1. but you say they have hereby interest in all the prayers put up in and by the church . answ . if you so pray for them , viz. as members of the visible church , what ground have you to believe god will hear you , since he never made them members thereof ? besides , the church prays for all her members , and for the children of them who are members , that they in due time may become members , and have equal right in all the blessings of god's church , if it be his will to bring them in . but what ground have you to deny any who are true members of the church , the eucharist , or lord's supper , or any other priviledge whatsoerver ? 2. you say , by virtue of this admission they have an interest in that special providential care which christ exercises over his church . answ . no doubt but christ exercises his care over poor infants , but not the more , assure your self , for your baptizing them without his authority . 3. you say , hereby the church stands nearer to them than to the rest of mankind , &c. mentioning that text in isa . 54.13 . thy children shall be all taught of god , &c. answ . you cannot bring infants to stand nearer to god , nor his people by any act done by you , without a rule left by christ . besides , that text in isa . 54.13 . does not refer to infants , not to our children as such , but to those godly christians who being born in sion , are indeed truly her children . 4. ' you say it is an act of dedication , &c. answ . who commanded you this way to dedicate your children to the lord ? will you teach him wisdom ? or , are you wiser than he ? doth he require you so to do ? 5. you say , 't is greatly advantagious to them , as 't is an act of restipulation ; that is , say you , a child at baptism enters into covenant with god. answ . poor babes ! 't is without their knowledg or consent , or god's appointment , which is worst of all , or being able to perform it then , nor many of them ever after , god never giving them his grace so to do . but wo to them , if they do not perform this covenant , if you and mr. daniel williams say true ; he says in his catechism as followeth , that those children who perform not their baptismal covenant do , 1. reject christ . 2. they renounce the blessings of gospel . 3. that 't is rebellion against their maker . 4. that 't is ingratitude and perjury to their redeemer . 5. gross injustice to their parents . 6. that 't is self-killing cruelty to their own souls . 7. he saith , 't is a damning sin , nay , it 's the damning sin , and heart of all sin. is this indeed the love you pedo-baptists have to your poor infants ? what , bring them into such a covenant , without their knowledg or consent , or god's appointment , and then threaten them , if they break it , with hell and damnation , and what not ! do you know they are all elect persons , and so such that god will in time call , give grace to , and so change their evil and depraved natures ? if not , do you not heap up a multitude of evils upon them , and hereby make their condition worse , or aggravate their sin and misery for ever ? i know not whether you be of this pedo-baptist's mind , or not ; but i think this doctrine does not fit a christian catechism : if god had required infants to enter into such a covenant , some reason he might have thus to speak : but since he nor you either can prove it , this to me seems a daring boldness in a minister of the gospel to assert , ( who i hope is a good man ) . god i grant expects , that all true believers should perform their baptismal covenant , but then know they are required of god actually to enter into it ; they freely of their own choice enter into it , they are such god hath given habitual grace to perform it . and he hath promised them also a further supply of grace to enable them so to do ; but nothing of this you can prove , in infants covenanting in their baptism , ( but more of this by and by ) ; nor will their sureties help the matter , for if they cannot perform those things they promise for themselves , how should they be able to do it for others ? besides 't is an humane invention , and not appointed of god , as mr. perkins himself confesseth . but truly mr. williams's doctrin afflicts my mind : strange ! is this sin the damning sin ? i thought the damning sin ( by way of eminency ) had been the sin of unbelief : suppose your own child should not believe he is bound by virtue of that baptismal covenant you brought him into , but when grown up , disowns that ( you call ) baptism , &c. not believing it is a truth of christ , must he be damned ? but to proceed ; you having shewed the advantages of infant-baptism , without giving one scripture-text to prove what you say is true ; you , in pag. 38. come to shew , that baptism is more useful and beneficial to a child in infancy , than to omit it till riper age ; because no infant-membership is capable of hypocrisy , which persons grown up are . answ . 1. then give them the lord's supper also , for doubtless if they receive it , they will not eat and drink their own damnation , as may be some , that have it given to them , do . i tremble at what you dare to say and write , in which you seem to arraign the wisdom of the ever-blessed jesus ; hath he appointed believers , or adult persons , who are gracious , to be baptized , and none else ? and do you say , the ordinance better suits with ignorant babes ? should you dictate to your earthly prince , would he allow it ? much less to contradict and correct him , as if your wisdom was more than his . 2. you say , 't is more advantagious to infants , than those of riper years ; as it is a pre-engagement upon them to resist temptations . answ . you may after this rate bring them under an hundred engagements and covenants , nay , may be more plausible ones too , may you not ? when they know what they do , make them take a solemn oath , or enter into bonds , upon pain of severe punishment , that they shall not yield to temptations , and pretend 't is god's law they should do so ; and if you can deceive their judgments , they will dread as much ( nay , may be more ) the breaking those oaths and covenants , than this you bring them into , without any authority from jesus christ . 3. you say , baptism in infancy is more advantagious than at riper years , as it is an early remedy against the malady of original sin. answ . speak ; doth baptism take away original sin , or free them of that malady , or not ? you know , some of the ancient fathers were carried away with such a dream ; how comes it to pass then , that that contagion appears so soon , and to be as strong in your children as in ours , who never were baptized at all ? but does not st. peter tell you , ( 1. pet. 3.20 . ) baptism washes not away the filth of the flesh ? or is not original pollution a filth of the flesh ? what stuff is this you would force upon us , and the world ! we affirm infants are no more capable of this ordinance than any other . why do you say of no rite but this ? we challenge all the world , by god's word , to prove they are capable of baptism , any more than of the lord's supper . 4. you say , baptism administred to infants , has this advantage , that it puts the christian upon more bitter mourning for actual sin , from the consideration of that shameful perjury and wilful apostacy that is found in such persons sin. answ . 1. i find you are one of mr. williams his brethren , i.e. you are of his belief it seems : but tremble at the thoughts of the consequences of your doctrine . have not your children , when grown up , enough sins to mourn for and bewail before almighty god , but you must bring them into a covenant which you knew they would break when they come to riper age ? and such is the pravity of human nature , there is no avoiding of it without a supernatural work of grace ; their burden is heavy enough , you need not add to it . 2. is it not sad , that you should give cause to your children to think they are guilty of perjury ? when in truth they never were , nor of apostacy from god upon that account : our first apostacy was bad enough , you need not go about to make them guilty of another . alas , their pretended baptism never brought them one step nearer to god , than those children are who never were baptized in their infancy at all : where then is the apostacy you speak of ? 3. you hereby bring them under a necessity of committing of the sin of perjury , and of apostacy , at leastwise in your own conceit , and in theirs too , if they can believe what you say , and so to cause them to mourn for that , or those sins most , which may be ( if all things were rightly considered ) are no sins at all . i do not mean that any of their actual transgressions may not be sin ; but that they are not guilty of perjury and apostacy by breaking that you call their baptismal covenant : for if god brought them not into that covenant , nor into any covenant-relation with himself thereby , i cannot see how there should be such a sting in the tail of it , as you affirm and imagine ; and indeed , had they themselves , of their one accord and consent , entred into an unlawful or an unwarrantable covenant , which they were no ways able to perform , it may be doubted whether it would be perjury in them if they kept it not : besides , i hope they have not forsworn themselves , how then is it perjury ? 4. moreover , i desire all those parents who baptize their children ; and you also , to consider , in the fear of god , the natural tendency and consequences of your bringing poor babes into such a covenant . 1. that you force them to enter into this covenant without any authority or command from god : for i challenge you , and all pedo-baptists in the world , to prove god hath any-where , directly or indirectly , required any such thing at your hands . 2. consider that 't is not only a reformation of life , or a bare refraining from the gross acts of sin , that you assert is comprehended in this baptismal covenant you cause infants to enter into , but it is regeneration it self , i. e. a change of heart , and savingly to believe in christ ; this you oblige your poor babes to perform . now what arminianism is here fomented , if once you say or think they are capable to perform this obligation ? but if they do not do it , woe be to them ? moreover , what guilt do you bring the poor sureties under , unless they stand obliged no longer then the child abides in infancy ; and if so , what need of their obligation at all , if you intend no more ? 3. consider , you brought them into this covenant without their knowledg or consent , they never subscribed to it , nor knew any thing of it , nor were they capable so to do . 4. consider , whatever you think , that such is the pravity of their natures , by means of our first apostacy from god , or original sin , that they do and must of necessity break it , as i said before , unless god should by supernatural grace change their hearts and natures , and remove the vicious habits thereof , which you had not the least ground to believe he would do , or leastwise to all or the greatest part of them , god having made no such promise ; and by woful experience we daily see many or most of those children , are never converted , but from the womb go astray , and are guilty of almost of all manner of abominable sins , and so live and die . as to the adult . 1. consider , as i said before ; ( 1. ) that all believers god himself doth require or command in his word to enter into this baptismal covenant . ( 2. ) and they , before they enter into it , have a principle of divine life infused into their souls , or grace implanted in their hearts , having passed under the work of regeneration , being dead to sin , ( of which baptism is a lively symbol ) or is , as your church says , an outward sign of an inward spiritual grace . not as mr. baxter observes , a sign or symbol of future , but of present regeneration ; which is confirmed by what st. paul teaches , rom. 6.2 . how shall we that are dead to sin , live any longer therein ? not , may be dead , but are dead , and so are buried with christ in baptism , vers . 3 , 4. if you say , all adult persons baptized are not converted , &c. i answer , they appear so to be , and as such , voluntarily enter into this covenant : besides , god does not require them without faith to do it . baptism doth not only represent the death and burial of christ , but also signifies our death to sin , or that blessed work of mortification of the body of sin and death ; by which means believers who enter into this baptismal covenant , are put into a gracious and meet capacity to perform that sacred obligation ; but so are not infants . ( 3. ) that every true believer baptized , considers , ponders upon , and weighs with all seriousness and deliberation imaginable , the nature of this covenant before he signs it . and , ( 4. ) that he doth it freely , voluntarily , and with his full liking , approbation and consent : neither of which do , nor can do those poor infants you force to enter into this covenant . these things considered , it appears , as it is a sinful act in you to bring them into this covenant ( since 't is done without command or authority from god ) so 't is cruelty also towards your own babes , by making them to be come guilty of perjury , and thereby damning ( as mr. williams says ) their own souls . ( 5. ) consider , every true believer that is listed under christ's banner , by entring into this baptismal covenant , is by christ compleatly armed , i. e. he hath the christian armor put upon him , ephes . 6. he has the breastplate of righteousness , the shield of faith , and for an helmet , the hope of salvation ; and the word of god , like a sword in his hand , to cut down all his enemies . thus by the help of these sacred graces of the spirit , he is enabled to fight against sin , the world , the flesh , and the devil . but alas , you list your poor babes into this war , and make them covenant and vow to forsake the devil and all his works , the pomps and vanities of this wicked world , and all the sinful lusts of the flesh — but arm them not . did baptism confer grace , and arm their souls , it was something ; but who dares assert that ? or if he does , who will or can believe him ? ( 6. ) god hath also promised to assist , stand by , help and enable all believers baptized , with further supplies of grace ; nay , they being actually united to christ , have his blessed influences flowing to them , besides the promises of god , the death , resurrection , and intercession of christ ; and the everlasting covenant of grace , which is ordered in all things , and sure , firmly secures all their souls : but thus it is not with those poor babes you bring into this covenant ; you are like pharaoh's task-masters , command the making of brick , but allow them no straw . 4. again , consider how hereby great part of the nations are perjured : i will appeal to the consciences of all thinking and understanding people , whether , according to your principle and practice , it is not so ; mourn o england and lament , sad is thy case ! if these men speak right or truly , what a multitude in thee have been made to enter into this covenant , who never performed it ? o perjured nation ! perjured people ! and perjured pastors ! for so are all thy debauched , drunken , swearing and unclean teachers . are not these perjured also ? have they kept their vow and covenant ? alas , sir , instead of mourning for this sin , we may conclude they never thought of it . but let them break off their sins by righteousness ; i mean , repent and leave those gross acts of wickedness , of which many , both priest and people , are guilty , and get renewing grace , and never let them fear this new devised sin of perjury . for if god's word convinces of all sins , and doth not convince of this sort of perjury , this is no perjury ; ( i mean the simple breaking of that covenant , though those sins by which they are said to break it , are horrid treason and rebellion against the god of heaven , and provoke him to wrath every day . ) but god's word doth convince of all sins , and doth not convince of this sort of perjury ; therefore it cannot be perjury , as is affirmed . 't is not this which is the self-killing-murder , the damning sin : no , no ; but 't is their unbelief and contempt of god's grace , or neglecting the great salvation offered by christ in the gospel . 5. baptism administred in infancy hath ( you say ) this singular advantage above that which is administred at viper age , in that it gives the pious parent a good ground of hope that his children dying in infancy , are certainly saved , it makes ( say you ) that ordinance a channel of grace , &c. answ . 1. this is like the rest : but , sir , by what authority do you assert all these things ? you know what wonderful vertue the papists say is in many of their popish rites , ceremonies and relicks , i. e. in their crossing themselves , and in their holy water , especially in their agnus dei : but how do they prove it ? even as well as you do what you speak here upon this account . and we have the same reason to believe them , as to believe you in what you speak without proof or authority from god's word . 2. pious parent ! but alas , how few are there of that sort ? what hopes hath the impious prophane and ungodly parent of the salvation of his dying children ? but , sir , i thought all the pious and believing or godly parents children , were born in covenant with god ; and that the parents faith would have secured them , whether baptized or not . were not the jews female children saved ? they were not circumcised ; and were not their male infants saved , who died before the eighth day ? 3. from what scripture is it these pious , though ignorant and deceived parents , may have hope that their children that die in their infancy shall be saved , and none but theirs , who are baptized or rather rantized ? 4. will you make baptism their saviour ? can baptism save them ? and is it so indeed ? is it then in the power of parents to save or damn their children ? and how came baptism to have such power in it ? or who made that a channel of grace to dying infants ? do you not place that vertue in an external rite , that only belongs to the blood of christ , and sanctifying grace of god's spirit ? mr. perkins saith , that baptism indeed saveth ; but saith he , that is not the baptism of water , but the stipulation of a good conscience by the resurrection . again he saith , the outward baptism without the inward is no mark of god's child , but the mark of the fool that makes a vow , and afterwards breaks it . 5. may not this doctrine of yours clearly tend to scare and afright poor parents with fear that all their babes that die in their mother's wombs , or before baptized , are damned ? and o in what a sad condition are all the children of ungodly and impious persons , whose little babes you dare not , cannot baptize , if you are true to your own principles ? but that text may give us a better ground of hope a thousand times concerning the well-being of our dying infants , where our saviour saith , of such are the kingdom of heaven . and that which you mention , i shall go to him , he shall not return to me ; together with the infinite mercy of god , through the virtue of christ's blood , who can convey help and healing to dying infants and idiots in ways we know not of ; nor are we to trouble our selves about such secret things that are not revealed . 6. you say , the practice of infant-baptism appears most beneficial ; because it prevents such shameful and scandalous neglects of baptism , to the blemish of christianity . answ . is it then a shameful scandal to neglect a tradition of man ? ( for so i have proved infant-baptism to be ) where is the shame that ought to be in christians , that christ's laws and precepts are neglected , and his precious ordinance of baptism exposed to contempt and shame , as it is by you and thousands more , whilst the statutes of omri are zealously kept and observed , as the prophet of old complained ; i mean , humane rites and traditions , or statutes ( like those of omri , instituted by him and jeroboam ) which the wisdom of your church , and many corrupt churches have been zealous for to this day . and thus i have ran through and examined your fix particulars , which you bring to prove the usefulness of infant-baptism above the baptism of believers , which our blessed saviour instituted : and now shall shew you further that infant-baptism is so far from being more useful than that of the adult , that it is a dangerous error , and therefore of no use at all , but the contrary , viz. a very sinful thing . 1. reader , can that be useful , or any ways beneficial , which christ never commanded or required to be done in his name , but is unrighteously fathered upon him , to the utter making void his own ordinance of baptizing believers ? 2. can that have any usefulness in it , that brings guilt upon the parents in doing it , making them guilty of will-worship , or of a humane tradition ? 3. can that be useful that brings poor babes into such a covenant , which christ never ordained for them to enter into ; and to which they never directly nor indirectly consented nor approved of ; and which they are utterly unable to keep ; and which giveth them no strength to perform ; nor is there one promise of god made to assist or help them to do it ; and yet for not keeping of it they are charged with perjury , with self-murder , nay , with hell and damnation ? 4. can that be of use to infants , that basely beguiles and deceives them , causing them when grown up to think they were thereby made christians , and become the children of god , members of christ , and inheritors of the kingdom of heaven , nay , regenerated ; and from hence never look after any other work of grace nor regeneration , but conclude all is well with them ? 5. can that be a useful thing , which the doing of is a palpable alteration of the words of christ's commission , and so inverts that holy order left by him for baptizing , who requires none to be baptized before they are first taught and made disciples ? 6. can that be of any use to an infant , which you , nor no man else can prove from god's word to have any use and blessing in it to them ? 7. can an humane rite or tradition , think you , save poor children , or a little water sprinkled on the face , wash away original sin ? 8. can water beget children to christ , or can that be useful to them , which they have only the bare sign of , and not the thing signified , viz. the sign of regeneration , but not regeneration it self ; a sign of grace , but not grace it self ; you give them the shell , but no kernel ; the name of christian , but no nature of a christian ; making that you call christ's baptism , as dr. taylor saith , á sign without effect , and like the figtree in the gospel , full of leaves , but no fruit ? 9. can that be useful that tends to make the gospel-church national , ( and confounds the church and the world together ) which ought to be congregational , a holy and separate people , like a garden inclosed ? 10. can baptism be more useful to infants than to adult believers , notwithstanding the scripture saith , that the person baptized doth not only believe , but call upon the name of the lord , acts 22.16 . can infants do that ? 11. can infant-baptism be more useful than that of believers , and yet baptism an ordinance of the soul's marriage with christ ? and is not that , as mr. baxter saith , a strange marriage , where there is nothing signified of consent ? and are infants able so to do ? 12. can infant-baptism be more useful than that of believers , and yet baptism called the answer of a good conscience ? can a little babe answer a good conscience by being baptized in obedience to christ , and to shew forth his death and resurrection ? 13. can infant-baptism be more useful than that of believers ? whereas the first has no promise of god made unto it , and yet the other hath many , as acts 2.36.37 , 38. mark 16.16 . 14. can that be a useful thing that frustrates the sacred and spiritual ends of baptism ? which we have shewed are many , but as administred to poor babes , 't is rendred wholly of none effect , and an insignificant thing . lastly ; mr. perkins hints that baptism signifies two things : ( 1. ) our union with christ : ( 2. ) our communion with him . now how doth this appear in infants as such , as it does in believers ? chap. vii . shewing that the baptists are falsly called anabaptists , they being as much against rebaptizing as mr. burkit , ( or any other men or people whatsoever ) shewing that infants who have only had a little water sprinkled or poured on their faces , &c. are not baptized , but rantized : proving baptism is immersion , ( and without the person 's body is dipped or covered all over in the water , he is not baptized ) from the literal genuine and proper signification of the greek word baptizo . 1. in page 42 , you say , that you will endeavour to satisfy such who were baptized ( as you call it ) in their infancy , that they were rightly baptized . 2. and that such who have been once duly and rightly baptized , ought not to be rebaptized , or baptized again . answ . that which you say in the first place we do utterly deny , though we readily grant you what you say against rebaptizing , for we are as much against it as you can be . but to prove your first proposition , you proceed to shew the several requisites necessary to : denominate a person rightly baptized . 1. the person baptizing ought to be a lawful minister , authorized and commissioned by christ , and the governors of his church . 2. the party baptized , you say , must be a subject qualified for baptism , &c. 3. that the element made use of , must be water . 4. it ought to be done before credible witnesses . 5. lastly , baptism ought to be administred in the name of the father , and of the son , and of the holy ghost . answ . 1. i grant all you say here , though how you can prove there were witnesses by when ananias baptized saul , or when philip baptized the eunuch , i know not ; yet i believe 't is necessary there should be in all ordinary cases credible witnesses by . 2. but , sir , how doth this comport with the rantism of infants ? for , 1 st . that they are not subjects fitly qualified for baptism , i have fully proved , and have detected your argument concerning baptism coming in the room of , or succeeding circumcision . 2 dly . i shall now prove your sprinkling or pouring water on the subject , either on the face , or any part of the body , is not baptizing but rantizing : then answer you allegations , objections , base reflections , and false calumnies cast upon mr. tredwell , and indeed on the baptists in general . and in order to the effectual doing of this , take a passage or two out of the ancient fathers , &c. st. gregory saith , that that is not said to be reiterated , which is not certainly demonstrated to have been rightly and duly done . and in another place saith he , if there be an offence taken at the truth , it is much better that offence be taken , than that the truth should be deserted . the custom of the churches ought to submit to the words of christ , not the words of christ to be wrested to the custom of the church ; in regard the words of christ are the foundation upon which all customs are to be built . see the famous dr. du-veil on the acts. tertullian says , whatsoever savours contrary to truth is heresy , though it be an ancient custom . these maxims , saith du-veil , so agreeable to reason , whosoever intends to follow , will never question but that they ought to be baptized , if they have not received that baptism ordained by christ , but only rantism , that is , sprinkling , substituted in its room by a vulgar use , or rather abuse . mr. perkins saith , if the external form of administration be observed , a person baptized by an heretick , must not be baptized again . nor is it to be doubted , saith that famous divine , john forbes , but that they are again to be baptized , who before have only received a vain washing , and not the true sacrament of baptism . sir , to baptize a person , a believer , again , who was baptized before , we say is sinful and unlawful . but since yours is no baptism , but meer rantism , i need say no more to this ; and that 't is so , i shall first prove from the proper genuine and literal signification of the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptiso ; that comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to dip , signifies mergo , immergo , submergo , obruo , item tingo quod fit immergendo ; that is , to immerge , plunge under , over-whelm , as also to dip , which is done by plunging . we grant in a less proper or more remote sense , because things that are said to be washed , are commonly dipped or plunged all over in water , it is put for washing , luke 11.38 . heb. 9.10 . mark 7.4 . you say , pag. 52 , as for the derivative word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sometimes it signifies to dip or plunge ; sometimes to wash or cleanse , citing ver . 9 , 10. yet we say it no where signifies to sprinkle . you know the greeks have another word to express sprinkling , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rantizo , as heb. 9.19 . and sprinkled , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) both the book and the people ; 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ so heb. 9.13 . sprinkling the vnclean , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 1 ▪ pet. 1.2 . and sprinkling of the blood of jesus christ , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the like in many other places : and so that we dare modestly assert that no greek author of any credit , whether heathenish or christian , has ever put baptizing for sprinkling , or used those words promiscuously : for as in these scriptures we have cited heb. 9.13 , 19 , 21 , &c. 't is always translated sprinkling : so there is not one place in scripture , wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rantizo , is rendred to baptize ; nor is there one scripture wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptizo , is rendred sprinkling . and whereas you say , the word sometimes signifies washing : we say , notwithstanding it does , yet 't is such a washing as is by dipping or plunging , as i said before : thus mr. wilson in his dictionary renders baptizo , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bapto , ringo , to dip or plunge into the water : and signifies , saith he , primarily such a kind of washing as is used in bucks where linen is plunged or dip'd ; though in a remote sense he hints it signifies other kind of washing . you say , pag. 49. that we ought to distinguish betwixt that which is of the essence of baptism , and that which only is accidental in baptism ; the word and element say you , are of the essence of baptism . answ . we say with you , that if accidents , or meer accessories be wanting in baptism , yet there may be true baptism notwithstanding ; but we assert that dipping or plunging belongs to the thing , act , or essence of baptism ; not an accident , but so essential , that 't is no true baptism if the body is not dipped , or plung'd into the water : therefore the word and element are not so the essence of baptism , unless there be so much water used as to cover the body all over in it ; rantizing is rantizing , and baptizing is baptizing , they are two different things , and the one will never be the other while the world stands . and tho you dare affirm , that the child that is only rantized , i. e. sprinkled , is baptized , yet you cannot prove it ; and altho you do assert it , and attempt to make it out , yet a multitude of learned writers and criticks in the greek tongue do fully contradict you . scapula and stephens , two as great masters of the greek tongue as most we have , do tell you in their lexicons , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies mergo , immergo , item tingo quod fit immergendo , inficere imbuere , viz. to dip , plunge , overwhelm , put under , cover over , to die in colour , which is done by plunging . grotius says it signifies to dip over head and ears . pasor , an immersion , dipping or submersion . vossius says it implieth a washing the whole body . mincaeus in his dictionary saith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is in the latin baptismus , in dutch doopsit or doopen , baptismus , or baptism , to dive or duck in water , and the same with the hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabal , which the septuagint , or seventy interpreters , render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptiso , to dip . this casaubon saith was the rite of baptizing , that persons were plunged into the water , which the very word baptizo sufficiently demonstrates ; which as it does not extend so far as to sink down to the bottom to the hurt of the person , so it is not to swim upon the superficies — . baptism ought to be administred by plunging the whole body into the water . the late famous and most learned in all the oriental tongues , dr. du-veil , in his literal explanation of the acts , chap. 1.5 . saith , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip , as if it were to dye colour ; and any dyer will tell you , if there is any small bit of cloth not dipped , it is not dyed . leigh in his critica sacra saith , the native and proper signification of the word is to dip into the water , or plunge under water , mat. 3.6 . acts 8.38 . for which also he quotes casaubon , bullinger , zanchy , spanhemius : he saith withal , that some would have it signify washing , which sense erasmus , he saith , opposed , affirming that it was not otherwise so than by consequence ; for the proper signification was such a dipping , or plunging as dyers use for dying of clothes . salmasius saith , that is not baptism which they give to children , but rantism . beza on mat. 3.11 . saith , the word baptizo signifies to dye by dipping , or washing . selden saith , that the jews took that baptism wherein the whole body was not baptized ; to be void . ainsworth speaks to the same purpose . mr. daniel rogers says , that a minister is to dip in water ( the party baptized ) as the meetest act , the word baptize notes it ; for , saith he , the greeks wanted not words to express any other act besides dipping , if the institution could bear it : what resemblance of the burial and resurrection of christ is in sprinkling ? [ mark that ! ] all antiquity and scripture , saith he , confirm that it was dipping . if you would , saith dr. du-veil , attend to the proper signification of the word , in the synod of celichyth , anno 816. where wolfred archbishop of canterbury presided . let , saith he , the presbyters beware , that when they administer the sacrament of baptism , they do not pour water upon the heads of the infants , but let them be always plunged in the font , according to the example of the son of god himself , who was plunged in the waters of jordan : thus must the ceremony be performed according to order . see dr. du-veil on acts chap. 2. p. 76. the said learned doctor saith in the same place , the constant practice of the universal church , till the time of clem. 5. who was crowned pope an. 1305. under whom first of all the second synod of ravenna , approved the abuse introduced into some churches about an hundred years before , that baptism without any necessity should be administred by aspersion . hence it came to pass , that contrary to the analogy , or intended mystical signification of this sacrament , all the west for the most part has in this age the use of rantism , that is , sprinkling , instead of baptism , as zepper speaks , to the great scandal of the greeks and russians , who to this day plunge into the water those they baptize , and deny [ mark ] any one to be rightly baptized , who is not plunged into the water , according to the precept of christ , as we find in sylvester sguropulus . dr. taylor saith , the custom of the ancient church was not sprinkling , but immersion , in pursuance of the sense of the word baptizing , in the commandment and example of our blessed saviour . salmasius in his notes of divers upon sulpitius severus * saith , that the word baptizein signifies immersion , not sprinkling . nor did the ancients otherwise baptize than by single or treble immersion in the greek church to this day ; ( saith he ) the person to be baptized is plunged over head and ears . the same thing does peter avitabolis testify of the asian christians inhabiting iburia and colchi . st. ambrose saith , water is that wherein the body is plunged , to wash all sin away , there all vice is buried . in a book inscribed , reformation of ecclesiastical laws , printed at london 1641. 't is expressed in these words , viz. while we are plunged in the water , the death and burial of christ is recommended to us , that we openly testify that sin lies dead and buried in us . the roman order published by the writers concerning ecclesiastical ceremonies , say the presbyters , enter into the fountain within , unto the water , and the males are first baptized , and then the females . luther saith , the name of baptism is a greek word , it may be turned a dipping , when we dip something in water that it may be wholly covered with water . and although ( saith he ) that custom is now altogether abolished among the most part , for neither do they dip the whole children , but only sprinkle them with a little water , they ought nevertheless to be dipt , and presently drawn out again . the germans also call baptism t●●ff , from deepness , which they call tieff in their tongue , as if it were meer ( saith my author ) that those be dipt deeply who are baptized . john bugenhagius pomeranus ( both a fellow and successor in the ministry of luther at wittenburgh , whom thuanus and zanchius witness to have been a very moderate , godly and learned man ) affirms , that he was desired to be a witness at hamburgh , in the year 1529. that when he had seen the minister only sprinkle the infant wrapped in swathling-cloaths on the top of the head , he was amazed , because he neither had heard nor saw any such thing , nor yet read in any history except in case of necessity in bed-rid persons . hence in a general assembly therefore , of all the ministers that were convened , he did ask of a certain minister , ( john frize by name , who was sometime minister of lubec ) how the sacrament of baptism was administred at lubec ? who for his piety and candor , did answer , that infants were baptized naked at lubec , after the same fashion altogether as in germany , but from whence and how that peculiar manner of baptizing hath crept into hamburgh he was ignorant . at length they did agree among themselves , that the judgment of luther , and of the divines of wittenburgh , should be demanded about this point . which thing being done , luther wrote back to hamburgh , that this sprinkling was an abuse , which they ought to remove . thus plunging was restored at hamburgh , yet is that climate cooler than ours . mr. joseph mede saith , that there was no such thing as sprinkling , or rantism [ mark ] used in baptism in the apostles days , nor many ages after . he had spoke more proper if he had said , there was no rantism used in the apostles days , but baptism , ( than to say no rantism used in baptism ) since he well knew they are two distinct , and different acts : it cannot be baptism at all , if it be only rantism or sprinkling , immersion or dipping being the very thing , not an accident ( as i hinted ) but an essential so absolutely necessary ; that it cannot be the act or ordinance without it . if i command my maid to dip my handkerchief into the water , and she only takes a little water in her hand , and sprinkles a few drops upon it , doth she do what i commanded her ? was that the thing , or is it not another act ? even so 't is here , you do not the thing , you rantize , and baptize none , unless you dip them into the water . chamier also saith , the ancient use of baptism , was to dip the whole body into the element ; therefore did john baptize in a river . dr. hammond in his annotations upon john 13.10 . saith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an immersion , or washing the whole body ; and which answereth to the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for dipping in the old-testament ; and therefore tells us , upon mat. 3.1 . that john baptized in a river , viz. in jordan , mark 1.5 . in a confluence of water , john 3.23 . because 't is said there was much water , which the greeks called the lakes where they used to wash : also , saith he , the ancients called their baptisterions , or the vessels containing their baptismal-water , columbethras , viz. a swimming or diving-place , being very large , with partitions for men and women . the learned mr. pool , ( or those learned and reverend divines concerned in perfecting his most excellent annotations on the holy bible , ) says , a great part of those who went out to hear john , were baptized , that is , dipped in jordan . on john 3.6 . and on matth. 28.20 . say they . it is true , the first baptism of which we read in holy writ , was by dipping the person baptized . the dutch translation , according to their language , reads it dipping . mat. 3.16 . ende jesus gedoopt zijn de , is terstont opgeklomen vit hit wter . and when jesus was dipp'd , he came out of the water . and , vers . 6. ende wierden van hemge doopt in de jordan ; and were dipped of him in jordan . hence they call john the baptist , john the dipper . in vers . 1. ende in die dayen quam jonnes de dooper predikenn in de woeffijue van judea : in english thus , in those days came john the dipper , preaching in the wilderness of judea . had our translators translated the greek word into our english tongue , as the dutch have done it into theirs , it would have been read in our bible , john the dipper ; and for baptizing them in the name of the father , &c. it would have been read , dipping them in the name of the father , and of the son , and of the holy ghost , and then the people would not have been deceived : but they have not translated the greek word at all , but left it in its original language : what difference is there between baptism , and the greek baptisma ? ball in his catechism , doth not only say , faith was required of such who did desire baptism : but also , that the party baptized , was washed by dipping , &c. your church also , in the common-prayer , saith , dipping into the water , is the proper , ( as i conceive , ) signification of the word . to close with this , i argue thus , viz. since our saviour sent his disciples ( to teach , and baptize , or dip , in the name , &c. ) into all nations , viz. into cold countries as well as hot ; and seeing infants tender bodies cannot bear dipping without palpable danger of their lives , it follows clearly that they were none of the subjects christ commanded to be dipt , in the name of the father , and of the son , and of the holy spirit . to conclude with this , take one argument , viz. if the proper , literal and genuine signification of the greek word baptizo , is dipping , or to dip ; then sprinkling is not baptizing : but the proper , literal , and genuine signification of the greek word baptizo , is dipping , or to dip : ergo sprinkling is not baptizing . chap. viii . proving , that to baptize , is to dip , or plunge the body all over into the water , from the practice of the primitive gospel-days . i have shewed , that john baptist baptized in the river jordan , who was the first that received commission to baptize . and diodate , on mat. 3. says , he plunged them in water . piscator also saith , the ancient manner of baptizing , was , that the whole body was dipp'd into the water . so saith the assembly in their annotations . nay , say i , it had been a vain and needless thing for them to go to rivers to baptize , if it had been only to sprinkle a little water on the face , for a quart of water might have served to have rantized a great number . and had sprinkling or rantizing been the ordinance , there is no reason left to conceive why they should go to rivers ; nor would the spirit of god have given that as the reason why john baptized in aenon near salim , viz. because there was much water , john 3.23 . but you strive to contradict the holy ghost , by making people believe , there was not much water in that place , p. 59. because the original reads not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , much water , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many waters ; that is , ( say you ) many streams or rivolets . answ . what difference is there between much water , and many waters ? if they were streams and rivolets , though not deep , yet if they were but a little while stopp'd with a dam , they would soon rise to be deep enough to swin in , as experience shews ; but 't is enough , there he baptized , saith the holy spirit , for there was much water , or many waters ; there , [ for or be-because ] intimating plainly , that the ordinance could no● be administred with a little water , but that it required many waters , or much water , a great deal more than a bason could hold , or you hold in your hand . 2. but ( say you ) sandy's travels tells us , that they were so shallow , as not to reach above the ●●kles . answ . 1. must we believe god's word , or a lying traveller ? the scripture saith , there was much , or many waters ; and he says , there was but a little . 2. in some shallow rivolets , we daily see , that in some places the water is deep : and might it not be so in that ? and your traveller might not so curiously search or examine the matter . 3. or might there not be a great confluence of water then , ( as dr. hammond words it ) and yet but little or shallow water now , or when sandys was there ? time alters rivers as well as other things . but for your seeking after this manner to contradict the sacred text , to defend your childish practice of rantism , you deserve greatly to be blamed . take this argument ; if the holy ghost gives it as the reason why john baptized in enon near salim , viz. because there was much water ; then a little water will not serve to baptize in . but the holy ghost gives this as the reason why john baptized in enon near salim , viz. because there was much water ; therefore a little water will not serve to baptize in . 2. but to proceed ; mark 1.9 . 't is said , jesus was baptized of john in jordan . now saith a learned man on the place , it had been nonsense for st. mark to say , that jesus was baptized in jordan , if it had been sprinkled , because the greek reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into jordan . could jesus be said to be sprinkled into the river jordan ? 't is proper to say , he was dipp'd into jordan , and that is and was the act , and nothing else be sure . 3. they went down both into the 〈◊〉 both philip and the eunuch , acts 8. what 〈◊〉 had there been for them so to have done , had baptism been sprinkling ? sure phil●● would not have put that noble person ( who was a man of great authority under candace queen of the ethiopians ) to that great trouble to come out of his chariot , ( if to sprinkle a little water on his face might have done ) and to go down into the water and dip him ; sure philip would on this occasion have dispensed with immersion , and let aspersion or rantism have served , considering he was a great person , and on a journey ; he might have fetch'd a little water in his hand , or otherwise , and have sprinkled him in his chariot , as some ministers do now in their publick places of worship . and thus you and they make void the command of christ by your traditions , to the abuse of christian-baptism , and reproach of us that keep to his sacred institution . mr. daniel rogers , a most worthy writer , says , in a treatise of his , it ought to be the churches part to cleave to the institution , which is dipping , especially it being not left arbitrary by our church , to the discretion of the minister ; but required to dip or dive . and further saith , that he betrays the church , whose minister he is , to a disorder'd error , if he cleave not to the institution . o what abundance of the betrayers of the truth , and of churches too , have we in these , as well as in former days ! how little is the institution of christ , or practice of the primitive churches , minded by many good men ? where is the spirit of reformation ? and doubtless that famous author , and learned critick in the greek tongue , casaubon , was in the right ; take his words . i doubt not ( saith he ) but contrary to our church's intention , this error having once crept in , is maintained still , by the carnal ease of such , as looking more at themselves than at god , stretch the liberty of the church in this case , deeper and further than either the church her self would , or the solemness of this sacrament may well and safely admit . afterwards he saith , i confess my self unconvinced , by demonstrations of scripture , for infants sprinkling . the truth is , the church gave too great liberty ; she had no power to alter in the least matter , but to have kept exactly to the institution . she says , dipping [ or sprinkling ] that spoils all , that addition gives encouragement ; who will dip the person , that can believe the church that sprinkling may serve ? and o how hard is it to retract an error which hath been so long , and so generally received , especially when carnal ease and profit attends the keeping of it up , and also when the true way of baptizing is reproached , and look'd upon to be so contemptible a practice , and those who own it , and dare not act otherwise , vilified and reproached by such as you , with the scutillous name of anabaptist , &c. although we are as much against rebaptizing as any people in the world can be . the learned cajetan , upon matth. 3.5 . saith , christ ascended out of the water ; therefore christ was baptized by john , not by sprinkling or pouring water upon him , but by immersion , that is , by dipping or plunging into the water . moreover , musculus on matth. 3. calls baptism dipping , and saith , the parties baptized were dipp'd , not sprinkled . to close with this , take one argument . if the baptizer , and the baptized , in the days of christ and his apostles , wen● both down into the water , and the person baptized was dipp'd ; then is baptism not sprinkling , but dipping : but the baptizer , and the baptized , in the days of christ and his apostles , went both down into the water , and the person baptized was dipp'd . ergo , baptism is not sprinkling , but dipping . chap. ix . 〈◊〉 baptism is dipping , plunging , or burying of the whole body in water , in the name of the father , and of the son , and of the holy ghost , from the spiritual signification of baptism . as touching your last five arguments , against rebaptizing , i see no ground to except against what you say there ; only i shall take a brief view here of your six general propositions , p. 49. and as to you first , i have , and shall yet further make it appear , that dipping is not an accident , but an essential part of baptism , viz. 't is no baptism at all , if not done by immersion , or dipping . 2 ly , whereas you say , the way or manner of applying water is not positively determined in the holy scripture , cannot be gathered either from the signification of the word , or from the significancy of the ceremony . answ . this , as to the first part , viz. as to the signification of the greek word , we have fully confuted ; and as to the significancy of the ordinance , we shall forthwith in this chapter make most evidently appear . 3 ly , you say , there is a probability that baptism was administred in the apostles times by immersion or dipping , so there is likewise a probability that it was done by aspersion or sprinkling . answ . we have , and shall yet further prove , that there is not the least probability , that in the apostles time baptism was ever administred by aspersion , but by immersion . you confess in hot countries it was done by dipping ; and that that country where they baptized , 〈◊〉 which we read , was a hot country ; so that 〈◊〉 ●hat reason , by your own argument , they 〈◊〉 by immersion and not by aspersion . 4 thly , you say you do not oppose the lawfulness of dipping in some cases , but the necessity of dipping in all cases . answ . we have and shall prove the necessity of dipping in all cases , and that 't is no baptism at all if not so done , let your church say what she pleases . 5 thly , you say , that none ought to put a divine institution upon any rite at their own ●●easure , when it is in its own nature indifferent ; and consequently lay such stress upon dipping , as to pronounce the baptism of all the reformed churches throughout the world null and void , ought to prove it an unchangable rite . answ . this makes against your self , and all pedo-baptists in the world. how dare you change a divine institution of jesus christ ? change his law and holy ordinance , and substitute another thing in its stead and room ? and if the laws and institutions of christ in their own nature are not unchangeable , what may not men do and yet be blameless ? this opens a door to make all christ's institutions null and void . but , sir , we have shewed in this treatise , that for 1300 years , in most parts of the world , immersion was only used ; and some learned pedo-baptists have shewed that rantism is utterly to be rejected , as an innovation , and an insignificant ceremony . 6 thly , that in the sacraments it is not the quantity of elements , but the significancy of them that ought to be attended ; in circumcision it was not the quantity of flesh cut off so much as the signification of it , &c. answ . in the sacrament of the lord's supper we grant 't is not the quantity of bread and wine is to be observed , if so be it be administred in that order and manner christ hath ordained , viz. to represent his body broken , and his blood poured forth . the like we will say also in baptism , we need not go where there is more water than what will serve to baptize , or dip the person all over , so that it may represent the burial and resurection of christ , which was the very thing it was appointed to hold forth , or represent when administred . 2. should the people of israel ( as i have shewed ) in circumcision only have cut a little bit of the fore-skin of the flesh , and not round , or quite off , or only have paired off the nails of the childrens fingers with a little skin with it , would that have answered the mind of god in that rite ? or they have been born with , in pleading , it might as well answer circumcision in signification ? the vanity and sinfulness of this assertion you will see fully in this chapter laid open and detected . but i shall now proceed to your first argument against dipping . say you , such an application of water in the administration of baptism , as the spirit of god in scripture expresly calls baptizing , is lawful and sufficient to the use in baptism . but sprinkling or pouring water upon the party baptized without dipping , is by the spirit of god in divers scriptures expresly called baptizing . therefore it is lawful and sufficient , and dipping is not necessary . answ . that the primary literal , proper and genuine signification of the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dip , we have abundantly proved by a great cloud of learned witnesses ; and this indeed i see you dare not deny , saying in pag. 51. that the primitive word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies to dye , or give a new colour . all know that which is dyed in the dyers fat is dipped all over ; but whereas you say it signifies also sometimes to wash , we have shewed 't is no other washing than is by a total dipping or plunging the thing or person all over in water . and therefore now , to proceed , i shall further prove baptism is no other act but dipping , or burying the body under the water . you say , pag. 52. we read of divers washings under the law , in the original it is divers baptisms : now , say you , what were those washings but sprinklings , no persons were dipp'd in blood , &c. answ . we deny those washings which are called baptisms , were either sprinkling or pouring of water on them , but total dipping of their whole body ; and so the reverend mr. ainsworth , ( a man very learned in all jewish rites and ceremonies ) positively affirms on levit. 11.31 . these are his words , viz. all that are unclean , whether men or vessels , are not cleansed but by dipping , or baptizing in water ; and wheresoever the law speaketh of washing a man's flesh , or washing of cloaths for uncleanness , it is not but by dipping the whole body therein : and whether they be men or vessels , there may not be any thing between them and the water to keep them asunder , as clay , pitch , or the like , that cleaveth to the body or vessel ; if there be , then they are ( saith he ) unclean , and their washing profiteth them not . maim . in mikvaoth . what can be a more full confutation of what you affirm ? but , sir , where we read of sprinkling of blood , the word is not there baptizing . and now i shall proceed further to prove , that baptism , or baptizing , is not sprinkling , but dipping , or plunging into the water , in the name of the father , &c. and besides all we have already said , clearly make this appear●●rom the spiritual signification thereof , or what in a lively figure or symbol is held forth thereby . and first , to proceed ; let it be in the fear of god considered , that as the sacrament of the lord's supper doth in a lively figure represent the breaking of christ's body , and the pouring forth of his precious blood ; so and in like manner the sacrament of baptism doth signify and hold forth the death , burial and resurrection of the same lord jesus christ : and the holding forth and confirming of these two great gospel-truths , was doubtless the end of our saviour in ordaining both these gospel-ordinances , that so christ crucified , with his burial and resurrection , might not only in the ministry of the word be preach'd to the hearing of our ears , but by these two institutions be also preach'd ( as it were ) to the seeing of our eyes . and that baptism doth hold forth this , together with our death unto sin , and rising again to walk in newness of life , i shall prove in the next place ; and that , first , from express places of scripture . secondly , by the consent , agreement and arguments of a cloud of witnesses , both ancient fathers , and modern divines , and worthy protestant writers . 1. the first scripture is , rom. 6.3 , 4 , 5 , 6. therefore we are buried with him in baptism , &c. the saints or whole church of the romans were to reckon themselves dead to sin , and bound to live no longer therein , and that because by baptism , as in a lively figure , they held forth the same thing . so that it appears baptism hath a twofold signification . ( 1. ) there is in it , when truly and rightly administred , not only a representation of christ's buri●● and resurrection . but , ( 2. ) also it signifies our death unto sin , and our rising again to walk in newness of life . and indeed the apostle makes use of this as an argument to press newness of life ( the thing signified in baptism ) upon them all — as if he should say , as many of us as are baptized , must know this , that we were baptized into christ's death , and therefore must die to sin , and live a ne● life : but we have all been baptized , or buried with him in baptism ; therefore must all of us die to sin , and live a new life . our late annotators on the place say thus , he seems to allude to the manner of baptizing in those warm countries , which was , say they , to dip or plunge the party baptized , and as it were to bury him for a while under water . cajetan upon the same text says , we are buried with christ by baptism into death ; by our burying he declares our death by the ceremony of baptism : because he ( that is , the party baptized ) is put under water , and by this carries a similitude of him that was buried , who was put under the earth . now because none are buried but dead men — from this very thing , that we are buried in baptism , we are assimilated to christ buried , or when he was buried . the assembly in their annotations on this text of scripture , say likewise thus , viz. in this phrase the apostle seems to allude to the ancient manner of baptizing , which was to dip the party baptized , and as it were to bury them under water for a while , and then raise them up again out of it ; to represent the burial of the old man , and the resurrection to newness of life . the same saith diodate . tilenus , a great protestant writer , speaks fully in this case ; baptism , saith he , is the first sacrament of the new testament , instituted by christ , in which there is an exact analogy between the sign and the thing signified . the outward rite in baptism is three-fold : 1. immersion into the water . 2. abiding under the water . 3. a resurrection out of the water . the form of baptism , viz. external and essential , is no other than the analogical proportion , which the signs keep with the things signified thereby : for the properties of the water washing away the defilements of the body , does in a most suitable similitude set forth the efficacy of christ's blood , in blotting out of sin ; so diping into the water , in a most lively similitude , sets forth the mortification of the old man ; and rising out of the water , the vivification of the new man. the same plunging into the water , saith he , holds forth to us that horrible gulph of divine justice , in which christ for our sakes , for a while , was in a manner swallowed up ; abiding under the water , ( how little time soever ) denotes his descent into hell * , even the very deepest of lifelesness , which lying in the sealed or guarded sepulchre , he was accounted as one dead . rising out of the water , holds forth to us a lively similitude of that conquest which this dead man got over death . in like manner , saith he , 't is therefore meet that we being baptized into his death , and buried with him , should rise also with him , and to go on in a new life . thus far tilenus . and let all thinking and serious christians carefully consider , since this sacred ordinance was appointed to be thus significant , as this and other learned men observe ; what a sad and lamentable thing it is that the true baptism should be changed from dipping into sprinkling , which neither doth nor can hold forth these great mysteries , for which purpose our saviour ordained it : for 't is evident rantism or sprinkling doth not bear any proportion to those mysteries , nor can they be signified thereby . what figure of a burial of christ , or of the old man , is there in sprinkling a few drops of water on a person 's face ? or what representation is there in that act of a resurrection ? o how is christ's holy baptism abused by this devised rantism , and the signification thereof destroyed ! the lord open your eyes , or the eyes of my godly and impartial reader . this shews you clearly what christ's true baptism is , as also the true subject . but to proceed . st. ambrose saith , water is that wherein the body is plunged , to wash away all sin ; there all sin , saith he , is buried . we suppose he means 't is a sign of this , i. e. that all sin is buried . moreover chrysostom saith , that the old man is buried and drowned in the immersion under water ; and when the baptized person is afterwards raised up out of the water , it represents the resurrection of the new man to newness of life ; and therefore concludes the contrary custom , being not only against ecclesiastical law , but against the analogy and mystical signification of the sacrament , is not to be complied with . it has been too long , as i have formerly noted , god grant men more light to see their error , and abhor to do so any more . kecker says , that immersion , not aspersion , was the first institution of baptism , as it doth , saith he , plainly appear from rom. 6. 3. and say i , where hath christ , since the first institution , instituted aspersion or sprinkling in the stead or room of immersion or dipping , or given orders to change that significant sign into the insignificant foppery of sprinkling ? ought not we to keep the ordinances as they were first instituted and given to the saints ? is not god's word to be our rule in all points of faith and practice , to the end of the world ? has christ given to any men or church a dispensation to change his laws and ordinances , or make them void by their traditions , or to set up their post by his post ? how doth god complain by the prophet against his people of old , for presuming to change his laws , in deut. 12.13 ? god gave particular command to make an altar of gold to offer incense , exod. 40.5 . and he commanded , exod. 20.24 , 25. that his altars should be made of earth or rough stone . but in isa . 65.3 . he reproves their horrid transgression and disobedience , in acting contrary to his express institution : a people ( saith god ) that provoke me to anger continually to my face , that sacrificeth in gardens , and burn incense upon altars of brick . you may think that was no great error , instead of gold or stone , to make altars of brick : but what saith god , they for this , &c. provoke me continually to my face . o tremble ye who adventure to transgress god's precept in as bad or worse a manner ! who commanded you to baptize or dip believers in the name of the father , &c. and you rantize or sprinkle infants : alas you know not how you hereby provoke god ; although he is yet silent , and doth not manifest his displeasure , yet know he is a jealous god , and hath the like zeal for his gospel-institutions as ever he had of those under the law , and may manifest it too in his own time . but to proceed and call in further witnesses against your practice . daille on the fathers saith , that it was a custom heretofore in the ancient church to plunge those they baptized over head and ears in the water , as saith he , tertullian in his third book , de cor. mil. cyprian in his seventh ep. p. 211. &c. and others testify . dr. cave saith , that the party baptized was wholly immerged , or put under the water ; which was the almost-constant and universal custom of those times , whereby they did most notably and significantly express the great ends and effects of baptism : for as in immerging , there are in a manner three several acts ; the putting the person into the water , his abiding under the water , and his rising up again , thereby representing christ's death , burial , and resurrection . and in our conformity thereunto , our dying to sin , the destruction of its power , and our resurrection to a new course of life . so by the person 's being put into the water , was lively represented the puting off the body of the sins of the flesh , &c. by his being under it ( which is a kind of burial into the water ) his entring into a state of death or mortification , like as christ remained for some time under the state or power of death : therefore it is said , as many as are baptized into christ , are baptized into his death , &c. and then by emersion , or rising up out of the water , is signified his entring upon a new course of life , that like as christ was raised up by the glory of the father , so we should walk in newness of life . we are said ( saith paraeus ) to die , and to be buried with christ in baptism . — and further shews , that the external act of being buried in water , is a lively emblem of the internal work of regeneration . st. bernard saith , immersion is a representation of death and burial . against all these testimonies , and multitudes more of the best and most learned writers , and plain scriptures , you in pag. 52. bring in your second argument against dipping . arg. 2. if baptism administred by pouring water on the face ( represents the whole person ) doth answer the use and end of baptism , as well as when administred by dipping or plunging ; then dipping is not essentially and absolutely necessary in the act of baptizing : but the one answers the use and end of baptism as well as the other ; therefore the one cannot be more necessary than the other . what is the use and end of baptism but to represent to our minds the effusion of christ's blood , for to take away the guilt of sin ; and the pouring forth of the holy spirit , for the purging away the filth of it ? now ( say you ) the sprinkling of the blood of christ , and the pouring forth of the holy spirit upon the infant , are more fully and plainly represented by baptism , ad administred by sprinkling , than by dipping . if , say you , the inward and spiritual grace signified by baptism , be more lively represented by sprinkling than by dipping ; then surely sprinkling is not only as lawful , but more expedient than dipping : but the inward and spiritual grace signified by baptism , to wit , the cleansing of the soul by the grace and spirit of christ , is more lively represented by sprinkling than by dipping : therefore more expedient . and accordingly we find almighty god himself often expressing that mercy of sanctification by this action ; ezek. 36.25 . then will i sprink●● clean water upon you , and ye shall be clean , &c. answ . 1. by denying your minor proposition : sprinkling doth not answer the use and end of baptism , as what i have said and produced by the testimony of the scripture , and almost all learned men , both ancient fathers and modern divines , fully shews the contrary . 2. i thought the sacrament of the lord's supper had been instituted by christ , to signify the effusion or pouring forth his precious blood , and not baptism : will you confound the use and end of one sacrament with the other , to maintain your own innovation and abuse of christ's holy baptism ? 3. might not the jews , who instead of making altars of gold of stone , made them altars of brick , say , that altars of brick might serve as well to answer the vse and end of burning incense ? nay , may be they might say they had not the other to do it , and therefore built their altars of brick : but would this pretence do ? no , no. what saith almighty god ? they provoke me continually to my face . also might not others argue thus , about the sacrament of the supper , viz. what need we have wine ? if we use mum , or some other red liqour , instead of the fruit of the grape , it will answer the use and end of that sacrament , as well as wine . o! whither would this lead us ? 4. we utterly deny that baptism was ordained or instituted by christ to signify either the pouring forth of his blood , or the pouring forth of the holy spirit ; and must tell you , that you affirm what you please , without any proof from god's word . but by the way let the reader observe how you go from sprinkling to plead for pouring water on the face of infants : i question whether you ever do so or not ? but if you should , that would be no more christ's baptism than sprinkling . you are not to devise new signs or symbols of spiritual mysteries , of which god speaks nothing in his word , nor ever instituted to such ends. i affirm he has appointed no rite or ordinance in the gospel to represent the sprinkling or pouring forth of the holy spirit . the papists have ( you know ) seven sacraments , and they tell us of the use and end of them , and how wonderful significant they are ; and yet all their use and expediency of them were the contrivances of their own wicked hearts . and i must tell you that they prove what they do and say of those sacraments , as well as you do what you speak of pouring or sprinkling . take what tho. aquinas most excellently hath said on this account . it belongs to the signifier ( says he ) to determine what sign is to be used for the signification : but god it is , who by things sensible , signifies spiritual things in the sacrament . christ hath ordained baptism to be a sign , symbol or lively representation of his own death , burial and resurrection , as i have proved and confirmed by a cloud of witnesses . will god endure or suffer men ( think you ) to invent out of their own brains new signs and symbols of divine gospel-mysteries , and then father them upon him , and call them his ordinances ? nay , more , be so bold as to say , these are more useful , and answer better the end of god , than those which he himself instituted ? for thus you speak of sprinkling , viz. 't is not only lawful , but more expedient than dipping , p. 55. and hereby you seem to teach god wisdom , or to magnify yours above his . be astonished , o heavens and be thou horribly amazed , o earth ! was ever any man thus bold before ? first you contrive a new rite , and new significations of it , which god never appointed to represent such things , and then say , 't is more expedient than christ's ordinance of dipping , which was instituted by him for other ends and significations ; whereas the whole body of all learned men , and christians , witness to , and testify the contrary . pray take what sir norton knatchbul hath wrote , in direct opposition to what you affirm . saith he , baptism , which now saves us by water , ( speaking of the text in 1 pet. 3.20 . ) that is , by the assistance of water , and is antitypical of the ark of noah , does not signify the laying down the filth of the flesh , but the covenant of a good conscience towards god , while we are plunged in the water , which is to testify our belief of the resurrection of jesus christ ; so that there is a manifest antithesis between these words , by water , and by the resurrection . nor is ( saith he ) the elegancy of it displeasing . as if he should say , the ark of noah , not the flood , was a type of baptism , and baptism was an antitype of the ark ; not as if baptism is a washing away of the filth of the flesh by water , wherein it answers not at all to the ark ; but as it is the covenant of a good conscience towards god by the resurrection of christ , in the belief of which resurrection we are saved , as they were saved by the ark of noah : for the ark and baptism were both a type and figure of the resurrection . so that the proper end [ mark ] of baptism ought not to be understood as if it were a sign of the washing away of sin , ( although it be thus often-times taken metonymically in the new-testament ) and by the fathers , but a particular signal of the resurrection by faith , in the resurrection of christ , of which baptism is a lively and emphatical figure ; as also was the ark , out of which noah returned , as from the sepulcher to a new life ; and therefore not unaptly called by philo , the captain of the new creation . and the whales belly , out of which jonas , after a burial of three days , was set at liberty : and the cloud , and the red sea , in which the people of israel are said to have been baptized , is not washed , [ mark ] but buried , for they were all types of the same thing , as baptism , viz. not the washing away of sin , but of the death and resurrection of christ , and our own : to which the apostles , the fathers , the scholasticks , [ mark ] and all interpreters agree . the thing ( saith he ) is so apparent , as not to need any testimonies ; but because there are not a few who do not vulgarly teach this doctrine , it will not be superfluous to produce some of these innumerable testimonies , that i may ( saith he ) not seem to speak without book . and , first , let us begin with st. paul , rom. 6.3 . know ye not that so many of you that have been baptized into christ , were baptized into his death ? therefore we are buried with him in baptism , into his death , &c. else what shall they do , that are baptized for the dead , if the dead rise not ? as if he had said , if there be no resurrection , why are we baptized ? in vain does the church use the symbol of baptism , if there be no resurrection . the like testimonies frequently occur among the fathers , saith he ignatius saith , that believing in his death , we may be made partakers of his resurrection by baptism . baptism was given in memory of the death of our lord ; we perform the symbols of his death . ( mark ) not of pouring forth his blood or holy spirit , or sprinkling the spirit on us , or the blood of christ : no , no ; this that author says , is not signified in baptism , but the burial and resurrection of christ ; which sprinkling no manner of ways can represent . justin martyr saith , we know but one saving baptism , in regard there is but one resurrection from the dead , of which baptism is an image . and from hence , say i , we know not infants rantism or sprinkling ; for this is none of christ's true baptism . christ's baptism in water is but one , and 't is that of believers ; and 't is not sprinkling , but dipping , to signify christ's burial and resurrection . he goes on , and cites other authors . hear paul exclaiming , they past through the sea , and were all baptized in the cloud , and in the sea. he calls baptism the passage of the sea , for it was a flight of death caused by water . to be baptized , and so plunged , and to return up , and rise out of the water , is a symbol of the descent into the grave , and returning from thence . baptism is a pledg and representation of the resurrection : baptism is an earnest of the resurrection : immersion is a representation of death and burial . innumerable are the testimonies ( saith sir norton ) which might be added ; but these i think sufficient to prove that baptism is an image of the death and resurrection of christ , ( from whence we acknowledg the mystery of our religion , saith he , christ's deity and humanity ) and of all the faithful , who are baptized in his faith , from death in sin to newness of life , which if they lead in this world , they have a most assured hope , that being dead , they shall hereafter rise to glory with christ . — thus sir norton knatchbul , a worthy knight , and of your church too . mr. perkins saith , the dipping of the body signifies mortification , or fellowship with christ in his death ; the staying under the water , signifies the burial of sin ; and coming out of the water , the resurrection from sin to newness of life . in another treatise of his , he saith , the ancient custom of baptizing , was to dip , as it were to dive , all the body of the baptized in water ; rom. 6. council of laodicea and neocesarea . and here let me add what reverend dr. sharp ( the present arch-bishop of york ) hath lately delivered in a sermon preached before the queen's majesty , on easter-day , march 27 , 1692. and this in antient times was taught every christian ( saith he ) in and by his baptism : when ever a person was baptized , he was not only to profess his faith in christ's death and resurrection , but he was also to look upon himself as obliged , in correspondence therewith , to mortify his former carnal affections , and to enter upon a new state of life . and the very form of baptism ( saith he ) did lively represent this obligation to them : for what did their being plunged under water signify , but their undertaking , in imitation of christ's death and burial , to forsake all their former evil courses ? as their ascending out of the water , did their engagement to lead a holy , spiritual life . this our apostle doth more than once declare to us : thus rom. 6. 3 , 4. we are buried ( saith he ) with christ by baptism unto death , that like as christ was raised up by the glory of the father , so we should walk in newness of life . thus far dr. sharp . dr. fowler ( now lord-bishop of glocester ) on rom. 6. 3 , 4. saith , christians being plunged into the water , signifies their undertaking , and obliging themselves in a spiritual sense to die , and to be buried with jesus christ , in an utter renouncing and forsaking all their sins ; that so answering to his resurrection , they may live a holy and godly life . also dr. sherlock ( dean of st. pauls ) on rom. 6. 3 , 4. saith , our conformity to the death and resurrection of our saviour , consists in dying to sin , and walking in newness of life : which , saith he , st. paul tells us , is represented by the external ceremony of baptism , and rising out of his warry grave a new-born creature . and unto these let me add what the reverend dr. tillotson ( the present arch-bishop of canterbury ) hath wrote : speaking of the same text , rom. 6.3 , 4. anciently ( saith he ) those who were baptized , put off their garments , which signified the putting off the body of sin ; and were immers'd and buried in the water , to represent the death of sin ; and then did rise up again out of the water , to signify their entrance upon a new life . and to these customs the apostle alludes , when he says , how shall we that are dead to sin , live any longer therein ? know ye not , that so many of us that were baptized into jesus christ , were baptized into his death , &c. 1. 't is a hard case , you neither will believe the holy scripture , the antient fathers , and modern divines , no nor those learned prelates and doctors of your own church , who 〈…〉 living ; but contrary to the nature and tende●●y of holy baptism , plead for sprinkling , and condemn dipping , and cast reproach upon it , and say also , that the thing signified thereby , is the pouring forth of christ's blood , or the sprinkling or pouring out of the holy spirit , notwithstanding we prove from the scripture , and with the testimony of all these great men , that baptism signifies the death , burial , and resorrection of jesus christ , and not any of those things you affirm , as your own concein , without the testimony of any learned or approved author . therefore , sir , that baptism is any thing else than dipping , plunging , or washing which is done by dipping , we do utterly deny : for as the cutting off a little bit of the foreskin of the flesh , or not the twentieth part round , is not circumcision ; so sprinkling a little water on the face , is not baptism . true , you call it baptism , and will do so , tho 't is nothing less nor more than rantism ; 't is not the thing , nor does it answer in signification . i may tell you again , that the jews , instead of circumcising the foreskin of their childrens flesh , might have as well presumed to dispense with that , and only have paired off the nails of the finger● of their male infants ▪ and have called that circumcision , as you may call sprinkling or pouring a little water , baptism . but may be you will say , in circumcision they were to draw blood ; so say i , they might in cutting the nails of their childrens fingers ; nay , and they might better plead , that the things signified in circumcision , might be as well answered in that new device , ( the nails being a sort of excrement , they might say signified the taking away the filth of sin , or corruption of nature ) better than the great mysteries signified by baptism or dipping , can be represented by sprinkling or pouring . furthermore , they might possibly plead the same pretences you do , viz. the cutting off the foreskin of the flesh , put the infants to great pain ; nay , may be they might fancy it would cost them their lives ; nay , call it murder , and therefore let pairing off their nails serve ; as you , it seems , fear dipping would endanger the lives of infants , and therefore make sprinkling to serve instead thereof . but to proceed : 2. i am in a-maze to see these men speak so fully and clearly to this glorious truth , ( i. e. that the great thing christ ordained baptism to represent , is his death , burial and resurrection , together with the baptized person 's death to sin , and his rising again to walk in newness of life ; ) that both those shameful abuses in your church , and among other churches also , are not rectified , viz. 1 st . that sprinkling , which doth not , cannot answer or represent those gospel-mysteries , should not be rejected . 2 dly . that infants should be once deemed the proper subjects of baptism , sith nothing of a death to sin , nor rising again to walk in newness of life , can appear in them . for as the learned observe , baptism is a symbol of present , not of future regeneration ; 't is an outward sign of that inward death unto sin , which the party baptized passed under then , or ought to have done , when ( or before ) he is baptized . they then professed themselves to be dead to sin , i. e. even when they were buried with christ in their baptism : for the argument of the apostle lies in that respect , how shall we that are dead to sin , live any longer therein ? knowing that so many of us who have been baptized into christ , were baptized into his death , both in sign and signification : and therefore , as dr. sherlock says , rising out of that watry grave a new-born creature , denotes not only what they should be hereafter , but what they were actually at that time . so that as this text , and arguments drawn therefrom , utterly condemn sprinkling , as not being christ's baptism ; so it excludes infants from being the subjects thereof , because in them appears no such death to sin , nor can they be said to come out of that watry grave as new-born creatures . to these testimonies i shall only add one or two more , and pass to your obiections . see that most learned anonymous french protestant writer , in his answer to the famous bishop of meaux ; 't is most certain ( saith he ) that baptism hath not hitherto been administred otherwise than by sprinkling , by the most of protestants : but truly this sprinkling is an abuse . this custom which , without an accurate examination ▪ they have retained from the romish church , in like manner as many other things , makes their baptism very defective . it corrupteth its institution , and ancient use , and that nearness of similitude , which is needful should be betwixt it , and faith , repentance and regeneration . this reflection of mr. bossuet deserveth to be seriously considered , to wit , ( saith he ) that this use of plunging hath continued for the space of a whole thousand and three hundred years ; hence we may understand that we did not carefully , as it was meet , examine things which we have received from the roman church . calvin saith , that baptism is a form or way of burial ; and none but such as are already dead to sin , or have repented from dead works , are to be buried . 1. from whose words i note , that sprinkling is not the form of baptism , because not the form of a burial . 2. that infants are not the true subjects of baptism , because not such as are already dead to sin , or have repented from dead works ; and indeed , as they are not able , they are not required so to do by christ . the last author i shall quote , is learned zanchy , there are two parts ( saith he ) in regeneration , mortification and vivification ; that is called a burial with christ , this a resurrection with christ . the sacrament of both these is baptism , in which we are overwhelmed or buried , and after that do come forth and rise again : it may not be said truly , but sacramentally of all that are baptized , that they are buried with christ , and raised with him , but only of such as have true faith. now we may appeal to all the world , whether zanchy and all the rest do not clearly and evidently testify the same thing that we assert , viz. that baptism is , and can be no other act , than immersion or dipping , since sprinkling , all must confess , doth not represent in a lively figure the burial and resurrection of christ , nor our dying or being dead to sin , and vivification to newness of life , saith he , sacramentally , i. e. analogically , in respect of the near resemblance between baptism , and a death and resurrection . and this i say cannot be said of them that are sprinkled only ; for if in respect of mortification and vivification , they may be denominated buried and raised with christ , ( which cannot be said of infants ) yet that outward rite or sign cannot denominate them so much as sacramentally buried and raised with christ , for there is not so much as any likeness of such things in it but in true baptism , viz. total dipping the body in water , and raising it again , it is in a lively figure held forth to our very sight : and as zanchy saith , it cannot be said of all , nor indeed of any , that they are 〈◊〉 sacramentally dead , buried and risen with christ , but only of such as have true faith. therefore infants are excluded by his own argument . and thus your first and second arguments against ●ipping are fully answered , in the 52 d and 53 d pages of your book . your third argument , or objection , against dipping , is this , viz. if dipping were essentially and absolutely necessary in baptism ; then in all the baptism recorded in scripture , we should meet with full proof , or at least with fair probability , that the parties baptized were all dipped . but ( say you ) in several instances of baptized persons recorded in scripture , we meet with no such proof , but the contrary , ergo , &c. the text● you cite , are first , acts 9.18 , 19. that paul was baptized in his lodgings , being sick and weak , &c. answ . 1. both these things you affirm without any ground or authority from the text. for , first , the text does not say , he was baptized in his lodgings , therefore you strive to make the scripture speak what it doth not . see , reader , the 18 th verse , and you may find mr. burkit speaks an untruth , or that which the text says not . 2. 't is false also , in that you say he was sick or weak , tho he might be somewhat weakened and amazed by the good hand of god upon him . but if he had been weak , yet when god commanded him to be baptized , or dipp'd in water , in the name of the father , &c. he had no cause to fear or doubt of any harm . 3. i have known sickly and weak persons baptized in this col● climate , and yet received not the least hurt thereby . your second text is acts 16.33 . where 't is said , the jaylor was baptized the same hour of the night ; and paul newly washed of his sores by his stripes . answ . this is such silly reasoning , that 't is not worth naming . he was not so sore , but he might go into the water to baptize the jaylor and those in his house . and though in the same hour of the night it was done also : what of that , might there not be a river or pond near his house ? sir , this must be believed , since baptism is immersion ; and you are filled with prejudice and incredulity if you believe it not . 3. the other text is that of 3000 baptized in the same day , acts 2.41 . can any body believe ( in or near jerusalem , that great city ) there was not water enough to baptize so many persons ? and could not the twelve apostles , and the seventy disciples , dip more than 3000 persons in one day ? sir , 't is enough , the holy ghost says they were baptized , that is , dipped , not rantized : therefore you do but go about to contradict the holy spirit , and fight with your own shadow . your fourth argument , against the necessity dipping , is taken from the difficulty of the thing in some countries , in regard they have not ( you say ) scarce water enough to drink , not a river or brook in many miles . 2. in regard of the danger of the thing , doubtless ( say you ) our saviour , who prefers mercy before sacrifice , allows the administration of the ordinance , in such a way as is consistent with his peoples lives ; which must in some countries , especially at some seasons of the year , be in extream danger , &c. mentioning an act made by the senate at 〈◊〉 in switzerland , that if any anabaptist dipp'd any of their people , he should be punish'd with drowning . answ . 1. you should have told us what countries they are , who have not water enough to baptize people in . i know generally 't is said by writers , that those countries that are without water , are unhabitable . 2. but if they have rivers or ponds , though not in a 〈…〉 , no doubt , such who are convinced 't is their duty to be baptized by christ's commission , would never stick at their labour to go forty or fifty miles to have it done ; for 't is said by some writers , our saviour went above forty miles to be baptized of john in the river jordan . 3. as to the danger , we say , what you affirm is ●●lse , 〈◊〉 thousands in this nation , by their own experience and knowledg , can justify there is no danger at all attending the dipping or baptizing the adult , who profess ▪ faith in jesus christ , 〈◊〉 , although it be done in the sharpest or coldest season of the year , many thousands of persons , of both sexes , and some ancient , others weak and sickly , have been baptized in very cold weather ; and yet we do challenge all the world to bring an instance of any harm any one person ever received thereby : and since the bodies of infants cannot bear it , 't is a good argument they were not the subjects christ intended , &c. 4. might not the jews have pleaded for such a kind of circumcision as i mentioned before , as the pairing the nails of their childrens fingers , and not to cut the foreskin of their flesh , with the same argument you speak of , viz. god will have mercy , and not sacrifice ? for you know who said , a bloody husband thou art to me , because of this circumcision . 5. may be there were such wicked men at zurick in switzerland , who might make such an act , that such who baptized people should be drown'd . answ . what then ? we have had as bad acts here also in england , or worse , who made an act , that those who held such doctrine which they call'd heresy , should be burn'd . and others of later date , that such who assembled together , above the number of five , to preach or pray , should be fined , imprisoned , or their goods taken away : 't is no marvel to hear of such a law , wicked men always hated christ's truth and people . your fifth argument against dipping is a terrible one indeed , if true , viz. because it has a tendency towards the breach of the 6 th and 7 th commandment , thou shalt not kill : thou shalt not commit adultery . you positively assert , that baptism by dipping of some persons , and in some places , may expose to all those hazards , and infallibly destroy and make an end of thousands . answ . as to the sin of murder , what i have now said , it appears it has no tendency to that , and therefore you shew a most unjust and malicious spirit against christ's sacred institution , by what you speak here : not one soul was ever destroyed thereby that ever you heard of , or i either . true , should you baptize infants , who are not the subjects , you may fear it might destroy them indeed ; and it would be a presumptuous act so to do , because not commanded , but you may be sure god will own his own ordinance . and us to what you speak concerning adultery , that shews the like envious , bitter and vile temper ; who do you charge ? can't you take a woman by the hand without having unclean thoughts in your heart ? those whom we baptize , have decent clothes upon them . therefore this practice of ours , according to our saviour's institution , cannot endanger our own nor our neighbour's chastity , as your slanderous pen says , pag. 56. we performing the ordinance with all gravity and modesty imaginable before many witnesses . but then , say you , the clothes are baptized . what then , were not grave-clothes always buried with the person that was laid in the grave ? or , doth it follow , because the clothes were buried , the body of the man or woman was not buried also ? if you pour water on the face of a child , the good women will tell you , you will baptize the child's fine clothes also : nay , have you never sprinkled , or rantized the childrens fine clothes or dresses , when you , as you call it , have baptized them ? but who do you ( by arguing thus ) reflect upon and reproach ? is it not the holy and ever blessed jesus who gave forth the law , i. e. to dip believers , or to plunge them in water , in the name of the father , and of the son , and of the holy ghost ? and do you not acknowledg in the primitive times , and in hot countries , baptism was done by dipping ? why then , pray consider , do you think they were in those times baptized naked ; if so , may you not charge them with the sin of adultery , as you do in a wicked and ungodly manner charge us ? we read of women in the scriptur● who were baptized ( that is , as we have proved ▪ ) dipped . therefore , sir , there is no need to endeavour further to prove they were dipped ; for if the word had been truly translated according to the literal , genuine and proper signification thereof , we should have read it , they were dipped both men and women , acts 8.12 . and so the dutch have translated it in their language . maer do sy philippo getrofden die euangeliam van het koninckrycke godts ende [ van ] don name jesus christi verkondigh de wier den sy de doopt begde manan endevrouwen . in english thus ; when they heard philip preaching the things concerning the kingdom of god , and the name of jesus christ , they were dipped both men and women . but you say , that which may be lawful and modest in one country , may be sinful and immodest in another , &c. answ . did not our lord jesus christ send his disciples to teach and baptize in all countries , not to rantize in cool countries and baptize in hot ? and dare you , without blushing , say or intimate , 't is immodest and a sinful thing to do what he hath commanded in any one country in the world , because it may be possibly censured , condemned or accounted so by the sons of belial , wicked and ungodly men and women ? besides , have you not granted the case so far , that in hot countries they did dip ? pray , was not that a hot country ? was it not in judea , the same country our saviour lived when on earth ? by what you say here , it may appear that you say and unsay the same thing , and seem to deny any were baptized in and about the land of canaan by dipping , or any where else , tho you contradict all the learned , both the greek and latin fathers , and all th● eminent divines , bishops and doctors , i have quoted out of their writings . i even am sick of such an impertinent antagonist . as to your sixth and last argument , that god hath blessed and highly honoured the administration of your way ( of babes rantism ) to the comfort and advantage of multitudes . answ . 't is wholly without proof or demonstration , and nothing but a bold , presumptive and rash assertion of your own : god has suffered it long 't is true , ( as he hath some other human rites and traditions ) but you cannot prove he has blessed either it or them , to any one soul's profit — . and when did god ever honour infant-baptism ? ( for formerly they were baptized , i. e. dipped ) god did honour the baptism of the adult highly , when our saviour being ' about thirty years old was baptized by john ; for the heavens were opened , and a voice heard , this is my beloved son , in whom i am well pleased ; and the holy ghost came down upon him . and so in acts 8.12 , 14. those men and women who believed and were baptized , the holy spirit was given unto : nay , and so highly hath god honoured the baptizing of believers , that there is a promise of forgiveness of s●● and of the receiving the holy spirit ; nay , of salvation made to them that believe and are baptized , acts 2.37 , 38. mark 16.16 . but there is no promise made to infants that are baptized , much less to such who are but only rantized . 1. as to your objection ( in pag. 57. ) about the dutch rendering baptizing dipping , 't is not their annotators , but 't is their translators , and that too from the literal and proper signification of the greek word ; therefore you say nothing to weaken what we have said upon that account . 2. and as touching what you speak , i. e. that in pag. 57. ( viz. that baptism signifies the death and burial of christ , we , and a cloud of witnesses therefore say , that 't is dipping , because that is a most lively representation of his death , burial and resurrection ) but you say , baptism may signify the death of christ , and be so administred , as lively to represent the death of our saviour , without the exposing those who are baptized to the danger of death ; and may signify christ's burial too without sending the person baptized to his grave : even in sprinkling , there is a plain representation of christ's death ; for the pouring forth of the water not unfitly represents the pouring forth the earth upon the dead body . answ . if you did pour water upon the child indeed until it was quite buried , or covered all over in water , you had said something ; tho that is not the way of baptizing neither , but dipping , or plunging ; yet that would , i must confess , represent a burial : but is the dead body buried so soon as a handful of earth is poured upon him ? if you should say it , no body would believe you , the body must be covered under the earth before it can be said to be buried , and so must the person baptized be covered under the water , or 't is not baptized ; for as otherwise there is no actual burial in the first , so there is no representation of a burial in the second . but , say you , if you will closely follow the metaphor of a burial in all particulars ; then as the person buried is altogether passive , and laid in the grave only by others , in like manner the party baptized , say you , ought to put neither foot , nor leg , nor thigh into the water , but the dipper ought to take him up in his arms , and lay his entire body into the water , &c. answ . are you not blame-worthy to write after this sort ? o that you were more wise , and dreaded the holy majesty of god! is it not said , they went both down into the water , both philip and the eunuch , and he ( that is , philip ) baptized or dipped him ? this is the rule , not to take the person up into our arms ; yet 't is the administrator notwithstanding that buries the person in the vvater : his going into it himself doth not baptize him , tho he should go in as high as his vvaste , but the administrator does it . you know metaphors do not go ( as we use to say ) on all four , nor must they be strained further than the design and purport of the holy spirit ; but you by sprinkling destroy and utterly make void that sacred allusion of the holy ghost , which is not to be born with : baptism is no representation of a burial at all , if sprinkling be it . and if you have heard that some have been kept so long under the vvater till ( as you say ) almost choaked , or buried alive ; i suppose 't is not the first untruth you have heard . in pag. 58 , and 59. about christ's not being baptized till thirty years of age , you say , christ was circumcised at eight days old ; and altho he was not baptized in his infancy , yet he was baptized in the infancy of baptism : also you intimate , that some expound the words for his coming up out of the water , that the situation of the river jordan was beneath the place where john was teaching . answ . circumcision was then in force , now 't is gone , therefore in that christ could not be an example for us , but in baptism ( which is an ordinance of the new testament ) he is our example and pattern , as his precept is our rule , in that we should follow his steps . 2. and let me tell you , if it was in the infancy of baptism , ( you mean the beginning of the practice of it ) you hereby contradict what you have said about those jewish baptisms , which you say were long in use before our saviour's time , and from hence he spoke so little of infant-baptism ; if it were so , how was this in the infancy of baptism ? 3. then was the ordinance in its beauty and primitive purity , indeed in its virgin glory and it was soon after the apostles time corrupted , as well as other truths were . we ought to go to the original copy , to the primitive , or first institution and practice ; is not christ's precept our only rule ? and his own practice our sure and certain pattern ? vvere not the saints to keep the ordinances ( and commanded so to do ) as they were first delivered to them ? as to the situation of the river jordan , is a figment ; 't is not said he came up from the vvater , but that he came up out of the water , therefore had been in it . 4. as to what you say , that john baptized in aenon , because there was much water ; that the word signifies many waters , i have answered that already , but take one word or two more here . true , the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies many waters , but not little rivolets , but rather the tumultuousness and raging of the seas , which fully signifies the abundance and confluence of waters , contrary to what you affirm . see rev. 14.2 . where you have the same original words , so rev. 19.6 . 5. and lastly , as to your arguments against re-baptizing , i pass them over , you might have saved your self that pains , for we ( as i told you before ) are as much against re-baptizing as you can be , or for any to renounce their true baptism ; your arguments therefore in that are good . and now from the whole take two arguments . arg. 1. if baptism was ordained to represent the death , burial and resurrection of christ in a lively figure ; then sprinkling cannot be christ's true baptism : but baptism was ordained to represent the death , burial and resurrection of christ in a lively figure ; therefore sprinkling cannot be christ's true baptism . this argument we have proved to be true in every part of it . arg. 2. if baptism was appointed to hold forth or represent in a lively figure the person 's death to sin , who is baptized , or his present regeneration , not future , and his rising again to walk in newness of life ; then infants cannot be the subiects thereof . but baptism was appointed to hold forth or represent in a lively figure the person 's death to sin , who is baptized , or his present regeneration , not future , and his rising again to walk in ●●wness of life : therefore infants are not the subjects thereof . 4. there is yet one proof further to make it yet clearer , that baptism is immersion , dipping , or plunging , and nothing else , and that is taken from those typical baptisms spoken of in the holy scripture . 1. that of the red sin , wherein the fathers were bu●●ed as it were unto moses in the sea , and under the cloud . see pool's annotations on the place . others , says he ( more properly ) think the apostle uses this term in regard of the great analogy betwixt baptism ( as it was used ) the persons going down into the waters , and being dipped in them ; and the israelites going down into the sea , the great receptable of water , though the water at that time was gathered on heaps on either side of them ; yet they seemed buried in the water , as persons seemed buried in the water were in that age , when they were baptized . 2. the second typical baptism was that of noah's ark : see sir norton knatchbul , whom i quoted before , saith he , noah's ark and baptism were both a type and figure of the resurrection , not a sign of the washing away of sin , though so taken metonymically , but a particular signal of the resurrection of christ ; of this again , saith he , is baptism a lively and emphatical figure , as also was the ark of noah , out of which he returned as from a sepulchre . from hence i infer this argument following . arg. 3. if those typical baptisms spoken of in the scriptures , signified immersion , or an overwhelming , or a burial ; then is sprinkling no true baptism : but those typical baptisms , &c. did signify immersion , or an overwhelming , or a burial ; therefore sprinkling is no true baptism . 5. and lastly , that baptism is dipping or plunging , or a being buried in the water , appears by those metaphorical baptisms we read of , which are two-fold . 1 st . the baptism of the holy spirit . 2 dly . the baptism of afflictions . 1. saith john baptist , i indeed baptize you with water ; but he shall baptize you with the holy spirit and fire . now 't is not the sanctifying gifts of the spirit which every godly person receives , that is the baptism of the spirit ; but as the learned observe , the miraculous effusion of the holy spirit , like that at pentecost , acts 1.4 , 5. shall be baptized . the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith casaubon , is to dip or plunge , &c. in which sense , saith he , the apostles might be truly said to have been baptized , for the house in which this was done was filled with the holy ghost . so that the apostles might seem to have been plunged into it , as in a large fish-pond . 't is not a sprinkling of the spirit that is the baptism of the spirit , for so doubtless the apostles had the spirit before they were said to be baptized with it . oecumenius on acts 2. saith , a wind filled the whole house , that it seemed like a fish-pond , because it was promised to the apostles , that they should be baptized with the holy ghost . 2. we read of the baptism of afflictions : i have a baptism to be baptized with , and how am i straitned till it be accomplished ! from the literal signification of the word baptizo , immergo , plunge under , overwhelm , great afflictions come to be called baptism , and signifies , as vossius shews , not every light affliction , but like that of david , psal . 32.6 . he drew me out of deep waters : hence great afflictions are called waves ; thy waves and thy billows are gone over me , psal . 42.7 . 't is spoken of christ's sufferings , who was as it were drowned , drenched or overwhelmed in afflictions and sufferings : every small affliction is not the baptism of afflictions , but great and deep afflictions , suffering even unto blood and death . pool's annotations say , to be baptized is to be dipped in water , metaphorically to be plunged in afflictions . i shall close this also with another argument . arg. 4. if those metaphorical baptisms which we read of in god's word ( as the baptism of the spirit , and of afflictions and sufferings ) are taken from the literal signification of the greek word baptiz● , which signifies to dip ▪ then sprinkling is not baptizing , but th● former is true . ergo , sprinkling is not baptizing . chap. x. containing some brief practical vse of the whole ; with seasonable counsel to parents , &c. 1. from hence i infer that those who have only been sprinkled or rantized , who are baptized afterwards when they believe , are not rebaptized , as you affirm ; nor do they renounce their baptism , though they do renounce the practice and humane tradition of sprinkling . 2. all you pious parents , bless god for christ and the gospel , and for all those priviledges he hath bestowed upon you ; and be sure make god's word your rule , and tremble to do any thing in his worship , without lawful authority from him , i mean precept or example from his word ; and do not adventure to baptize , much less to rantize your children , whatever mr. burkit or any man on earth says , unless you can find it written in your bibles ; god hath not commanded you to bring them into a baptismal covenant , not made any promise of blessing to assist them to perform it : if you do so , consider what i have said in this treatise about that devised and unwarrantable covenant by which you may heap up guilt upon your selves , and lay such a load and burden on your children , that you are not aware of , and frighten them with the thoughts of perjury , &c. sufficient to drive them into despair , when indeed god never will charge them with perjury , since he never commanded them to enter into any such covenant . can any body think when your children are grown up , and they by light received from god's word , should be convinced they were never baptized at all , and so renounce their infants rantism , that they thereby become guilty of perjury , and must be damned ? do not these men teach such a kind of doctrine as that is ? 2 dly . train up your children in the fear of god , and set them a good example , and pray for them , and over them , and give them good instruction , or godly counsel and admonitions ; but dread to sprinkle them in the name of the father , and of the son , and of the holy ghost , because 't is not done by his authority nor appointment . know 't is not in the power of man by any external rite to make your children members of christ , or visible members of his body . baptism is not bread for infants , but for christ's new-born babes ; not for your children as such , but such who are the children of god , who are born of his spirit . 3 dly . don't deceive your poor children , and make them believe they are in a good condition , by reason they are the seed of believing parents , and baptized ( as these men call it ) and so look out for no further work of grace nor regeneration ▪ but think they by that pretended baptism were made christians , even children of god , members of christ , and inheritors of the kingdom of heaven , when in truth 't is no such thing . nor have you any cause to doubt but that your infants who die ( though not baptized ) are happy , as it appears from what we have said . neither be ye so ignorant to believe baptism can save your infants or the adult either ! nor let poor children cry out against their ungodly parents , as mr. burkit intimates they may do in pag. 62. take a taste of his strange doctrine , thus he says . before your children are born , ( 1. ) make sure , as much as in you lieth , that they may be born within the covenant , and under the promise , by your being in covenant with god your selves ; see that the lord be your god , ● god in covenant with you , and then you may comfortably hope he will be the god of your seed in their generations . answ . this is a way to bring poor souls into covenant , that god speaks nothing of in his word . you may be in covenant , and your children never in it whilst they live , nay die out of the covenant , as doubtless many godly people● children do . nor hath god made such a covenant with every christian man and their seed , as he made with abraham , who was the father of all that believe ; but so are not you , nor i , though we are in covenant with god , and walk in abraham's steps . those who are in the election of grace of your seed , never fear , god will interest in his due time with all covenant-blessings and privileges ; but if any of them are not comprehended in that election of grace , they being born of your loins , will not , cannot bring them into covenant with god. your business and your childrens too , is to make your ( and their ) election sure , by special and effectual calling . 't is not the first birth , but the second , that brings either you or your children into the gospel ▪ covenant , that god may be your god , and their god. but mark mr. burkit's next words , p. 62. o! were but infants capable of knowledg , how much would they dread being born of wicked parents ? make it your endeavour , before your children are born , to sanctify your children ; this is done by prayer , &c. answ . : 1. this is enough to set children against their ungodly parents , nay , to 〈◊〉 them in their hearts . alas , the children of wicked parents ▪ i see not but they may be i● as good a condition as the children of believers ▪ for doubtless god will not destroy poor children for the f●●●t and sins of their parents . 〈◊〉 by your begetting them , ( though gracious ) you cannot live them , so you by begetting them , ( though wicked ) cannot damn or destroy them . there is no reason ( saith mr. perkins ) that the wickedness of the parents should prejudice the child , in things pertaining to eternal life . 2. but if it be a● you say , that when you are in covenant , your children are in covenant , doubtless they are in a safe condition ; and baptism to them is 〈…〉 cannot bring them into the covenant beca●●● they were in it be●●●e , and therefore 〈◊〉 enough . 3. but may not th●● doctrine pu●● just rebuke ●●on unbelievers , or ungodly persons , for once attempting to marry ; and beget children , that are in such a sad condition , by reason their pare●●s were not ●n covenant w●●● god! ought 〈◊〉 , nay , may they lawfully m●rry , this being considered , and such drea●●ul 〈◊〉 following ? ●●●sider how far doth th● covenant ▪ blessing ex●end ▪ if my grand ▪ father in cov●●●nt , ●ho my fathe● 〈…〉 b● very wic●ed and ungodly persons , am i not still in coven●●t , and are not my children i● covenant too ? nay , if 〈◊〉 was by my great-grandfather , will not that do , as well as if my mo●● 〈◊〉 father was ▪ in covenant with god ? sir , the opposers of pedo-●●ptism do not creep out of darkness and 〈…〉 , as you scandalously affirm ; but god hath graciously brought us out of the darkness you are in , and hath given us ( blessed be his name ) the knowledg and light of his word , and what his good-will and pleasure is in this matter , and mercifully vouchsafed to us a gracious freedom and liberty to worship him ●●cording to our light and consciences , which ●ou seem troubled at ▪ and we are not ashamed to shew our heads on the house-top ; nor do we scandalously dip our deluded proselytes , as you with envy and prejudice enough say , but do at noon-day , to the honour of god , a●● in justification of his wisdom and holy institution ▪ baptize or dip such who believe and are discipled by the word ; which is a joyful spectacle , no doubt , to the holy angels , and all enlightned good men , who see this reproached and contemned ordinance in its primitive purity . and as touching your reflections , in p. 66. on ●●y faithful and worthy brother mr. tredwell , whom you pretend to pity , as one misled by prejudice of education , undertaking an office to get bread ; and as if he was no ways qualified to preach the gospel , because he understands not the original tongues . i answer ; on my knowledg , he had a good and warrantable call to go and preach the gospel where he is ; and was sent down also , as being approved as one able to teach , to the profit and edification of the people . and truly you , and those of your brethren , have the least reason of any men to talk as you do , about preaching for bread , for that will not serve your turn , you must have fat benefices . god hath ordained , that they that preach the gospel , should live of the gospel ; and the workman is worthy of his meat ; and would you not have him have bread to eat ? i doubt not , 't is the honour of god , and the bringing of souls to christ , my brother tredwill 〈◊〉 a● ; and had you no more for preaching than he has , you might be the more justified in something ( i am informed ) you have done , or are about to do . and as for the knowledg of the tongues , i hope you do not make that an essential qualification of a true minister ; i am sure god's word doth it not ▪ the spirit 's ●●●aching is above all h●●ane learning . and now , sir , by this time i hope you will see more cause of blushing ( than he hath ) at your attempt , and rash censuring and condemning , and in a bad manner reproaching of christ's 〈◊〉 ordinance , and sacred institution , and his poor and despised people , who wish you and all men well , and did not , nor do intend any evil against you , nor had troubled our selves with you , had not you begun with us . the lord give you repentance to the acknowledgment of the truth , and grant more love and charity one to another ; for who art thou that judgest ●●●ther man's servant ? an appendix , containing several queries and arguments for mr. burkit to answer , since the athenian society have not done it . sir , i having wrote a few queries and arguments lately about infant-baptism , for your brethren the athenian society to answer upon their bold challenge ; and since they are too hard for them to do it , having said nothing at all to the purpose ; i shall expect to see them answered by you , when you answer this reply to your book . i shall not trouble you with all , but only with a few of them . query 1. whether the being the male children of abraham , as such , gave them a right to circumcision , or not rather the mere positive command of god to abraham ? to this they give no answer . query 2. whether circumcision could be said to be a seal of any man's faith , save abraham's only , seeing it is only called the seal of the righteousness of his faith , and also of that faith which he had , being yet uncircumcised ? to this they say , amongst the ancient hereticks they never met with such a strange position as this , viz. that the seal of the righteousness of faith was the privilege of abraham only . is this an answer ? besides , they mistake , 't is no● a position , but a question . furthermore , 't is said , ●●braham rec●●ved the sign of circumcision ; not only as a seal of the righteousness of that faith he had , being yet uncircumcised , but also ( mark ) that he might be the father of all that believe . was this the privilege of any save abraham only ? query 3. what do you conceive circumcisi●● did , or baptism doth seal or make sure to ●●fants , since a seal usually makes firm all the blessings and privileges contained in that covenant 't is affix'd to ? they answer , it seals , and did seal to all that belong to christ , life and salvation ; but to such as do not , it seals nothing at all . to which i reply ▪ how dare any man to seal the covenant of salvation to such , who have not that faith abraham had before he received that seal ? it was not a seal of that faith he might have o● might not have afterwards , but of that faith he had before he received it . 3. i affirm baptism is no seal at all of salvation ; for if it was ▪ and of god's appointment , all so sealed , would be saved ▪ but many who are baptized , may perish eternally , and do no doubt . query 4. i demand to know what those external privileges are , infants partake of by baptism , seeing they are denied the sacrament of the lord's supper , and all other external rites whatsoever ? if you say , when they believe , they shall partake of those privileges and blessings ; so say i shall the children of unbelievers , turks and pagans , as well as they . they answer ; we insist not upon external privileges ; 't is foreign to the matter : if you say when they believe ; so say i shall the children of unbelievers . reply . if you insist not on internal privileges , nor on external privileges that are sealed to infants that are baptized , what does their baptism signify ? just nothing ; — but which is worse , 't is a prophanation of christ's holy significant ordinance of baptism , and that is worst of all . query 5. if the fleshly seed or children of believing gentiles , as such , are to be accounted the seed of abraham ; i query , whether they are his spiritual seed , or his natural seed ? if not his spiritual seed , nor his natural seed , what right can they have to baptism or church-membership , from any covenant-transaction god made with abraham ? they answer ; they are his spiritual seed visible , for so far only belongs to us to judg ; and therefore they have a right to the seal of that covenant . reply . what they say cannot be true ; because the scripture positively saith , that such who are the spiritual seed of abraham , have the faith of abraham , and walk in the steps of abraham , and are christ's , gal. 3. ult . but infants of believers , as such , cannot be said to have the faith of abraham , nor to walk in abraham's steps , &c. 2. such who are abraham's spiritual seed , are in the election of grace , and are always his seed , not for so long , &c. but for ever . 3. we can judg none to be abraham's spiritual seed , but such only in whom these signs appear before-mentioned : but none of those signs appear ; nor can appear in infants ; therefore we cannot judg they are his spiritual seed , to whom the seal of the covenant of grace of right does belong . query 6. whether the children of belie●●rs are in the covenant of grace absolutely , or but conditionally ? if only conditionally , 〈◊〉 ●●ther privilege have they then 〈◊〉 the children of unbelievers ? query 7. whether those different 〈…〉 upon which the right of infant-baptism i● pre●●●ted by the ancient fathers of old , and the 〈◊〉 divines , doth well agree with an institution that is a mere positive right , wholly depending on the sovereign will of the legislation , doth not give just cause to all ●o question its authority ▪ 1. some pedo-baptists asserted , it took away original sin ; and such who denied it , were anathematized . 2. some affirm , that children are in covenant , and being the seed of believers , are federally ●oly , therefore to be baptized . 3. another sort of pedo-baptists say , they ought to be baptized , by virtue of their parents faith. 4. another sort baptize them upon the faith of their sureties . 5. others say , by the faith of the church , as au●●i● , bernard , &c. 6. others say , they have faith themselves , and therefore must be baptized . 7. some say , it is a 〈◊〉 apostolical 〈◊〉 tradition ; but others deny that , and say , it may be proved from the scripture . 8. others say , it is a regenerating ordinance , and infants thereby are put into a savable some : others say , the infants of believers are safe before , because in covenant with their parents . to this query they say nothing , pretending they had answered it before . query 8. whether that can be an ordinance of christ , for which there is neither precept nor example , nor plain and undeniable consequences for it in all god's word , nor promise made to such who do it , nor threat denounced on such who neglect it ? this they say they answered in one of our arguments . their answer is there about womens receiving the sacrament , &c. query 9. whether in matter of mere positive right , such as bap●ism is , we ought not to keep expresly and punctually to the revelation of the will of the law ▪ giver ? they answer , yes . reply . then your cause is lost , for god's word expresly directs us to baptize only such who are first taught , or made disciples by teaching , or who make a profession of their faith : and dipping is the express and direct act of baptizing , as practised in the new testament , and a great cloud of witnesses testify . query 10. wh●●her the baptism of infants be not a dangerous error , since it tends to deceive poor ignorant people , who think they were thereby made christians , and regenerated , and so never look after any other regeneration nor baptism , that represents or holds forth that inwar● work of god's grace ? they answer , they never tell them they are made christians throughly , &c. reply . then i appeal to all men who have read the old church-catechism — in my baptism , wherein i was made a child of god , a member of christ , and an inheritor of the kingdom of heaven . 11. since we read but of one baptism in water , and that one baptism is that of the adult , i. e. such who profess faith , &c. how can infant-baptism , or rather rantism , be an ordinance of christ ? 12. whether god hath any where commanded or injoined parents to bring their little babes of two or ten days old ; into a covenant with himself by baptism , since 't is not to be found in all the scripture ▪ if not , how can that covenant oblige their child when he comes to age , if it be so great a sin not to perform that covenant , or to renounce the thing it self ? whether there is any covenant appointed by christ for infants to enter into , unto , which no promise is made of assistance to perform it , nor of blessing if it be kept , nor one threatning , if cast off and disowned ? 13. what should be the reason that our translators of the holy bible should leave the greek word baptism● or baptisma , ●●●ranslated , seeing the dutch have not done so , but contrariwise translate for john baptist , john the dipper , and for he baptized them , he dipped them ? the athenian society answ●● , they are the best judges themselves ; if we can understand them , 't is enough . reply . no ▪ tho the learned in the greek do know what the word baptizo and baptisma is , yet the unlearned in that tongue , do not know that 't is to dip , or immersion , therefore 't is not enough . 14. whether such who have only been sprinkled , ought not to be deemed unbaptized persons , since aspersion is not immersion , or rantizing not baptizing , seeing the greek word signifies to dip ; and tho sometimes to wash , yet such a washing as is by dipping , as the learned confess ? to this they say , those that doubt , may be of the sure side . ten arguments against pedo-baptism . arg. i. those that our saviour commanded in his commission to be baptized , were such who were first discipled by the word . infants are not discipled by the word : ergo , infants , according to christ's command in the commission , ought not to be baptized . arg. ii. to believe , and repent , are required of all that ought to be baptized . infants are not required to believe and repent : ergo , they ought not to be baptized . arg. iii. the church of england saith , faith and repentance is required of such who are to be baptized , and she speaks the truth in so saying : and if infants cannot perform faith and repentance , then infants ought not to be baptized . but the church of england says , faith and repentance is required of such who are to be baptized , and she speaks the truth in so saying , and infants cannot perform faith and repentance : ergo , infants ought not to be baptized . the athenians in answer to this argument say , the church of england means only the adult who are capable , &c. reply . they mean infants also , why else do they add , yes verily they ( that is , infants ) do perform it by their sureties , &c. and how true that is , i leave to all men to judg . arg. iv. if there is not one precedent in all the scripture ( as there is no precept ) that one infant was baptized , then infant-baptism is unlawful . but there is not one precedent in all the scripture ( as there is not one precept ) that one infant was baptized : ergo , infant-baptism is unlawful . the athenians answer , shew us a precedent for our wives communicating , ( they mean to receive the lord's supper ) which we have answered already . arg. v. st. paul declared , or made known the whole counsel of god. st. paul did not declare or make known infant-baptism : ergo , infant-baptism is none of god's counsel . arg. vi. the holy scripture being a perfect rule of faith and practice , either by precept or example , makes known every positive law and institution of christ . but the holy scripture doth not make known , neither by precept for example , infant-baptism : ergo , infant-baptism is no institution of christ . arg. vii . that doctrine and practice that reflects on the honour and faithfulness of jesus christ , who was not less faithful than moses , can be no ordinance of christ . but the doctrine and practice of infant-baptism reflects on the honour and faithfulness of jesus christ , who was not less faithful than moses ; ergo , infant-baptism is no ordinance of christ . the athenian society answer , the obscurity of the ordinance of infant-baptism does not at all reflect on the honour and faithfulness of christ , since the apostles to whom he delivered his commission were jews ; and since at the same time it was a continual and setled custom among the jews to baptize men , women and children of proselyted heathens , and infants being not exempted out of the commission . to which i have in this treatise given a full answer . arg. viii . if there be but one baptism in water left by christ in the new testament , and but one way or manner of right for all , both parents and children , to be admitted into the church , and that one baptism in water is that of the adult , who upon their profession of faith ought to be baptized , and so admitted into the church . then none , either parents or children , must be admitted either to baptism , or into the church , without such a profession of faith. but the former is true . there is no need the scripture should particularly mention the ends of pedo-baptism , since there is but one baptism for all , though more subjects to that one baptism . — you run , say they , too fast , and take it for granted that baptism is only of the adult . answ . since there is but one baptism mentioned in scripture , and that is of the adult , and the end ●nd design of christ in it is expresly laid down as to that : we say therefore there is reason why the end of infant-baptism should be certain , and we run not too fast . we say the subjects are but one , since the baptism is but one , and manner of right thereto being but one also . arg. ix . if no parents at any time or times have been by god the father , jesus christ , or his apostles , either commended for baptizing their children , or reproved for not baptizing them ; then infant-baptism is no ordinance of god : but the former is true . ergo. your answer saith , the athenian society is answered , unless you will destroy laying on of hands , one of the principles of the christian religion ; none were ever commended 〈◊〉 reproved for ever being or not being subject to that , &c. answ . do we ●●t read in acts 8.17 . acts 19.6 . that those men and women who were baptized , did subject to laying on of hands , being believers , as such ? sure what is said of their coming under it , or submitting to it , is spoken to their commendation ▪ however as 't is called a principle of christ's doctrine , heb. 6.1 , 2. so here are two precedents of persons that subjected to it : shew us the like as to infant-baptism . arg. x. baptism is dipping : infants are not dipped . ergo , infants are not baptized . as to the other arguments sent to the athenian society , with their answers , i have spoken to several of them in this treatise , and i shall add no more new ; but ●e●ve all i have said to the blessing of god , hoping the time is near when this truth i contend for will be cleared up to all , which is now to enrich despised ; that wisdom may be justified of her children , and god may be honoured , to whom be glory now and for ever-more . amen . finis . faults escap'd the press . page 10. line 13 , 14 , 15. blot out the double comma's . page 25. line 22. for makes mention , read , makes no mention . there are other errata's and dispointing , which the reader is desired to correct . notes, typically marginal, from the original text notes for div a47605-e1550 arg. 1. arg. 2. * exod. 12.3 , 4. they were to take to them a lamb , according to the number of souls in the house . see mr. tomb's anti-pedo-baptism . the pedo-baptists argument . mr tomb's answer . milevit . conc. joh. 1.25 . * the athenian society detected in their 12 numbers to their fifth volume . here the athenian society may see their first query fully answered , of infants being once in covenant , and never cast out , are in still . all nations takes in pagans , &c. and their children . 1 thess . 5.17 , 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arg. 2. he should have mentioned circumcision in his propositions . mr. burkit's syllogism not true in form . the covenant god made with abraham proved to be a mix'd covenant , partly gospel , and partly legal . see mr. tombs exercit. p. 2. arg. 1. the athenian society confuted . arg. 2. arg. 3. covenant of circumcision no covenant of grace . arg. 1. being the children of abraham , as such , gave them no right to circumcision arg. 3. covenant of circumcision made with abraham , belonged to the ungodly as well as the godly . arg. 4. all in the new covenant need not be taught to know the lord. a necessity that infants be taught to know the lord. arg. 5. the covenant of circumcision a covenant of works . circumcision obliged persons to keep the whole law. arg. 6. covenant of circumcision of the same nature with the sinai-covenant . mr. flavel answered , in what he says in his book , p. 217. the sinai covenant , called the old or first covenant in the scripture . see mr. tombs . the new covenant had divers additions or transcripts , or divers ministrations . arg. 7. faith not reckoned to abraham ●● circumcision . arg. 8. covenant of faith , and that of circumcision , contradistinguished . arg. 9. circumcision a yoke of bondage . infants saved by the covenant of redemption , or by christ's vndertakings . circumcision a priviledg , on condition of keeping the law. infants the members once of the jewish-church , yet not of the gospel-church . arg. 10. the old covenant , and old covenant-seed both cast out . heb. 10.9 . the old church-state of the jews is gone . 1 pet. 2.5 . infant church-membership came in with the old covenant , and is gone with it . i had this simile once before , but because it is so full i repeat it . the athenian society's first query more fully answered . external privileges under the law greater than ours under the gospel . mr. ball 's posit . 3 , 4 ▪ p. 38. the old covenant and church of the jews dissolved . see mr. cary's solemn call. pedo-baptists argument for believers seed , &c. of ill consequence . mr. burkits first argument to prove the covenant of circumcision a gospel-covenant . all god's covenanting transactions since the fall , are by means of the mediator . the sinai covenant a covenant of works . mr. burkits 2d arg. mr. burkits 3d arg. the happy state of all in the covenant of grace . mart. luther on gal. 3. p. 115. perkins , vol. 2. cap. 3 on galat. p. 242. mr. burkits third argument to prove infant baptism . infants had the lord's supper formerly given to them . seed or habit of grace remains where infused , and its effects will appear . * as if christ passed through regeneration , or change of nature . baptism makes no persons christians . * these words be cites were wrote by dr. taylor . pool's annotat. athenian society say females were circumcised by some people formerly . infants may be capable to be saved , and yet not capable subjects of baptism . baptism cannot save the souls of infants . the parents baptism may serve for the child , as well as the parents faith. various thoughts among pedo-baptists , what faith infants have . see mr. danvers . perkins 2 vol. cap. 3. on gal. p. 257. baxter's right of baptism , p. 149 , 150. mr. burkit's sense of the order of the commission , mat. 28.19 . other kinds of coming unto christ in the days of his flesh , than what may be said now , matth. 22.23 , 35. an argument against infant-baptism , from that text , little children were brought to christ . like reason for infants receiving the lord's supper , as to be baptized . external federal holiness , gives no right to the sacraments . * this passage of mr. goodwin i have out of mr. tombs his book , called , two treatises , p. 67. mr. cary's solemn call. part of chap. 11. of the romans opened . this scripture is to be understood by the main scope and drift of the holy spirit therein . meaning all the elect seed , or those abraham was the spiritual father of , were holy . the holiness of the root and branches both one , viz. true spiritual holiness . 2 cor. 5.17 . the jews not called according to the decree of god and his purpose , who are in the election of grace , are holy . but one common root or father of believers . the holiness of the vnbeliever and child , all one and the same . see mr. tombs . divers fathers and learned men assert , the holiness of the child is meant of a matrimonial holiness , the child is legitimate . mr. tombs you forgot all ages of the world in your minor ; may be you thought of the ages before abraham's time . dr. owen , a passage worth noting . dr. taylor libert . proph. p. 242. there are many whole housholds in which there are no infants . lydia was far from her own dwelling when she was baptized . a negative is not to be proved , 't is unreasonable to desire it . popish rites not in the negative forbid . multitude of infants born to baptized believers in the gospel-days , yet we read of none of them on their parents faith were baptized . mr. burkit's proof of infant-baptism from ireneus , is by uncertain consequence . some say this council ordained it first . 150 years after christ the fathers that writ against infant-baptism . walaf . strabo . eccl. hist . c. 16. vicecom . l. 1. c. 30. no infant-baptism in the second century . tertul. in his book of baptism , cap. 18. tertul. lived 200 years after christ . dr. taylor , lib. proph. p. 237. ignatius . dr. taylor 's disswasive against popery , p. 118. ludovicus vives . perkins's prepar . of the probl. p. 491. great basil in his book of bapt. cap. 12. zonaras . greg. nazianzen . grotius's notes on the gospel dr. du-veil on act. cap. 8. p. 282. anno 311. canon 6. dr. du-veil , on acts cap. 8. p. 279. curcaeleus institut . l. 16. c. 1. athanasius in serm. 3. contra arianus . haimo , doctrina baptismus praecedere decet . apostoli jubentur prius docere , baptizare . super 19 cap. act. inde cretis de consecrat . distinct . 4. cap. antebap . arnob. on psal . 146. jerom. 400. mr. burkit's first demonstration to prove infant-baptism in the days after the apostles . mr. burkit's 2d demonstration to prove infant-baptism . mr. burkit's third demonstration to prove infant-baptism . mr. burkit's fourth demonstration to prove infant-baptism . the gospel-churches did not own infant-baptism . mr. burkit's argument for pedo-baptism , from its long continuance in the world , answered . 2 thess . 2.3 . m. tomb ' s anti-pedo-baptism , p. 757 , 758. no church infallible . infant-baptism , tho a great error , yet not a damning error ▪ mr. dan. williams in his book called , the vanity of youth , p. 131. mr. williams worthy of blame as well as mr. burkit . the danger of infants baptismal-covenant laid open . parents , observe this well . pedo-baptists say , infants in their baptismal-covenant , promise regeneration , faith , &c. mr. burkit leaves impious parents without hope of the salvation of their dying infants . perkins on gal. cap. 3. p. 256. greater zeal shewed for the traditions of men than for christ's institutions . micah 6.16 . infant-baptism no ways useful , but hurtful . perkins on gal. p. 265. gregory l. 1. ep. 7. dr. du-veil on acts , p. 86. tertull. dr. du-veil on acts , 2. p. 86. perkins , vol. 1. p. 74. instruct . hist . n. 10. c. 14. n. 13. scapula and stephanus . wilson . scapula . stephens ▪ grotius . pasor . vossius . mincaeus . casaubon . leigh's critic . sacra . beza . rogers . dr. du-veil wolfred arch-bishop of canterbury . dr. du-veil . concil . florent . sect. 9. c. 9. lib. of infant-baptism . f. 693. ductor dubit , l. 3. c. 4. numb . 9. * st. martin 's life , n. 16. lib. de initiandis . luther's latin. tom. 1. fol. 71. the germans testimony . dr. du-veil . bugenh . in his book printed in the german tongue , 1542. see dr. du-veil on acts 8. p. 286 , 287. diatrib . on titus 3.2 . pan. cathol . tom. 4. l. 5. c. 2. pool 's annotat . on joh. 3.6 . dutch translation on mat. 3.16 . assemblies annotat. on mat. 3. reader , mark this well . mr. sam. fisher . treatise of the sacraments , p. 1. chap. 5. casaubon on mat. 3.11 . cajetan on mat. 3.5 . musculus on mat. 3.5 . burkit's first proposition . his second proposition . his third proposition . his fourth proposition . his fifth proposition . his sixth proposition . mr. burkit's first argument against dipping . ainsworth his annotat. on levit. 11.32 . hence we read of thin garments made for them . maim . mikvaoth , c. 1. §. 1 , 2 , 21. pool's annotat . cajetan . the assembly's annotat . tilenus in his dispute , p. 886 , 889. on rom. 3 , 4. * or grave . ambrose . chrysostom . kecker syst . theol. l. 3. c. 8. daille on the fathers , l. 2 p. 148. dr. cave . paraeus upon ursin , p. 375. bernard . mr. burkit's second argument against dipping , ( p. 25. of his book ) answered . aquinas . sir nort. knatchbul in his notes printed at oxford , 1677. col. 2.12 . 1 cor. 15.29 . ignat. epist ad tral . id . epist . ad philadelph . justin martyr . basil the great . basil of silencia . chrysostom . lactantius . bernard . perkins , 2 vol. cap. 3. on gal. p. 257. 1 vol. cap. 33. p. 74. his sermon on phil. 3.10 . p. 9. design of christianity pag. 90. charity without vsury , p. 1. sermons preached on several occasions , 5th ed●● . p. 188 , 189. rom. 6.3 , 4 see dr. du-veil on acts 8. p. 292 , 293. calvin , l. 4. c. 16. zanchy on col. 2.12 . mr. burkit's third argument against dipping , answered . mr. burkit's fourth argument against dipping , answered . how far did some of the jews go to worship god at jerusalem ? did christ institute his ordinance with respect had to the custom of the countr● ▪ the land of canaan is a hot country . mr. burkit's sixth argument against dipping , answered . mat. 3.16 . luk. 3.23 . 't is so read reader , in the dutch testament , they have translated the greek word , and our translators have not . 1 cor. 11.2 . typical baptisms signify dipping or plunging , 1 cor. 10.2 . metaphorical baptisms signify dipping or plunging , mat. 3.11 . casaubon . see philologia sacra , p. 190. matth. 20.22 , 23. pool's annotat . on mat. 20.22 perkins on gal. 3. p. 264. burkit's reflections on mr. tredwell , answered . notes for div a47605-e41330 the athenians answer . 't is a hard case men must be reckon'd among hereticks , for asking a sober and pious question the a●henians answer . the athenians answer . the athenians answer . consequences was not in our former query . the athenians answer . the athenians answer ▪ the athenians answer .